22. Book 12 · Śānti Parva — The Book of Peace (part 3 of 5)

12.146.1

युधिष्ठिर उवाच
अबुद्धिपूर्वं यः पापं कुर्याद्भरतसत्तम
मुच्यते स कथं तस्मादेनसस्तद्वदस्व मे

12.146.2

भीष्म उवाच
अत्र ते वर्णयिष्येऽहमितिहासं पुरातनम्
इन्द्रोतः शौनको विप्रो यदाह जनमेजयम्

12.146.3

आसीद्राजा महावीर्यः पारिक्षिज्जनमेजयः
अबुद्धिपूर्वं ब्रह्महत्या तमागच्छन्महीपतिम्

12.146.4

तं ब्राह्मणाः सर्व एव तत्यजुः सपुरोहिताः
जगाम स वनं राजा दह्यमानो दिवानिशम्

12.146.5

स प्रजाभिः परित्यक्तश्चकार कुशलं महत्
अतिवेलं तपस्तेपे दह्यमानः स मन्युना

12.146.6

तत्रेतिहासं वक्ष्यामि धर्मस्यास्योपबृंहणम्
दह्यमानः पापकृत्या जगाम जनमेजयः

12.146.7

वरिष्यमाण इन्द्रोतं शौनकं संशितव्रतम्
समासाद्योपजग्राह पादयोः परिपीडयन्

12.146.8

ततो भीतो महाप्राज्ञो जगर्हे सुभृशं तदा
कर्ता पापस्य महतो भ्रूणहा किमिहागतः

12.146.9

किं तवास्मासु कर्तव्यं मा मा स्प्राक्षीः कथंचन
गच्छ गच्छ न ते स्थानं प्रीणात्यस्मानिह ध्रुवम्

12.146.10

रुधिरस्येव ते गन्धः शवस्येव च दर्शनम्
अशिवः शिवसंकाशो मृतो जीवन्निवाटसि

12.146.11

अन्तर्मृत्युरशुद्धात्मा पापमेवानुचिन्तयन्
प्रबुध्यसे प्रस्वपिषि वर्तसे चरसे सुखी

12.146.12

मोघं ते जीवितं राजन्परिक्लिष्टं च जीवसि
पापायेव च सृष्टोऽसि कर्मणे ह यवीयसे

12.146.13

बहु कल्याणमिच्छन्त ईहन्ते पितरः सुतान्
तपसा देवतेज्याभिर्वन्दनेन तितिक्षया

12.146.14

पितृवंशमिमं पश्य त्वत्कृते नरकं गतम्
निरर्थाः सर्व एवैषामाशाबन्धास्त्वदाश्रयाः

12.146.15

यान्पूजयन्तो विन्दन्ति स्वर्गमायुर्यशः सुखम्
तेषु ते सततं द्वेषो ब्राह्मणेषु निरर्थकः

12.146.16

इमं लोकं विमुच्य त्वमवाङ्मूर्धा पतिष्यसि
अशाश्वतीः शाश्वतीश्च समाः पापेन कर्मणा

12.146.17

अद्यमानो जन्तुगृध्रैः शितिकण्ठैरयोमुखैः
ततोऽपि पुनरावृत्तः पापयोनिं गमिष्यसि

12.146.18

यदिदं मन्यसे राजन्नायमस्ति परः कुतः
प्रतिस्मारयितारस्त्वां यमदूता यमक्षये

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'O best of the Bharatas, when a person commits sin from want of judgment, how may he be cleansed from it? Tell me everything about it.'

"Bhishma said, 'I shall in this connection recite to thee the old narrative, applauded by the Rishis, of what the regenerate Indrota, the son of Sunaka, said unto Janamejaya. There was in days of yore, a king possessed of great energy, called Janamejaya, who was the son of Parikshit. That lord of earth on one occasion, from want of judgment became guilty of killing a Brahmana. Upon this, all the Brahmanas together with his priests abandoned him. Burning day and night with regret, the king retired into the woods. Deserted by his subjects too, he took this step for achieving high merit. Consumed by repentance, the monarch underwent the most rigid austerities. For washing himself of the sin of Brahmanicide he interrogated many Brahmanas, and wandered from country to country over the whole earth. I shall now tell thee the story of his expiation. Burning with the remembrance of his sinful act, Janamejaya wandered about. One day, in course of his wanderings, he met Indrota, the son of Sunaka, of rigid vows, and approaching him touched his feet. The sage, beholding the king before him, reproved him gravely, saying, 'Thou hast committed a great sin. Thou hast been guilty of foeticide. Why has thou come here? What business hast thou with us? Do not touch me by any means! Go, go away! Thy presence does not give us pleasure. Thy person smells like blood. Thy appearance is like that of a corpse. Though impure, thou seemest to be pure, and though dead thou movest like a living! Dead within, thou art of impure soul, for thou art ever intent upon sin. Though thou sleepest and wakest, thy life, however, is passed in great misery. Thy life, O king, is useless. Thou livest most miserably. Thou hast been created for ignoble and sinful deeds. Sires wish for sons from desire of obtaining diverse kinds of blessings, and hoping they perform penances and sacrifices, worship the gods, and practise renunciation. 1 Behold, the whole race of thy ancestors has fallen into hell in consequence of thy acts. All the hopes thy sires had placed upon thee have become fruitless. Thou livest in vain, for thou art always inspired with hatred and malice towards the Brahmanas--them, that is, by worshipping whom other men obtain long life, fame, and heaven. Leaving this world (when the time comes), thou shalt have to fall (into hell) with head downwards and remain in that posture for innumerable years in consequence of thy sinful deeds. There thou shalt be tortured by vultures and

peacocks having iron beaks. Returning thence into this world, thou shalt have to take birth in a wretched order of creatures. If thou thinkest, O king, that this world is nothing and that the next world is the shadow of a shadow, the myrmidons of Yama in the infernal regions will convince thee, dispelling thy unbelief.'"

330:1 Making gifts, etc.

12.147.1

भीष्म उवाच
एवमुक्तः प्रत्युवाच तं मुनिं जनमेजयः
गर्ह्यं भवान्गर्हयति निन्द्यं निन्दति मा भवान्

12.147.2

धिक्कार्यं मा धिक्कुरुते तस्मात्त्वाहं प्रसादये
सर्वं हीदं स्वकृतं मे ज्वलाम्यग्नाविवाहितः

12.147.3

स्वकर्माण्यभिसंधाय नाभिनन्दति मे मनः
प्राप्तं नूनं मया घोरं भयं वैवस्वतादपि

12.147.4

तत्तु शल्यमनिर्हृत्य कथं शक्ष्यामि जीवितुम्
सर्वमन्यून्विनीय त्वमभि मा वद शौनक

12.147.5

महानसं ब्राह्मणानां भविष्याम्यर्थवान्पुनः
अस्तु शेषं कुलस्यास्य मा पराभूदिदं कुलम्

12.147.6

न हि नो ब्रह्मशप्तानां शेषो भवितुमर्हति
श्रुतीरलभमानानां संविदं वेदनिश्चयात्

12.147.7

निर्विद्यमानः सुभृशं भूयो वक्ष्यामि सांप्रतम्
भूयश्चैवाभिनङ्क्षन्ति निर्धर्मा निर्जपा इव

12.147.8

अर्वाक्च प्रतितिष्ठन्ति पुलिन्दशबरा इव
न ह्ययज्ञा अमुं लोकं प्राप्नुवन्ति कथंचन

12.147.9

अविज्ञायैव मे प्रज्ञां बालस्येव सुपण्डितः
ब्रह्मन्पितेव पुत्रेभ्यः प्रति मां वाञ्छ शौनक

12.147.10

शौनक उवाच
किमाश्चर्यं यतः प्राज्ञो बहु कुर्याद्धि सांप्रतम्
इति वै पण्डितो भूत्वा भूतानां नोपतप्यति

12.147.11

प्रज्ञाप्रासादमारुह्य अशोच्यः शोचते जनान्
जगतीस्थानिवाद्रिस्थः प्रज्ञया प्रतिपश्यति

12.147.12

न चोपलभते तत्र न च कार्याणि पश्यति
निर्विण्णात्मा परोक्षो वा धिक्कृतः सर्वसाधुषु

12.147.13

विदित्वोभयतो वीर्यं माहात्म्यं वेद आगमे
कुरुष्वेह महाशान्तिं ब्रह्मा शरणमस्तु ते

12.147.14

तद्वै पारत्रिकं चारु ब्राह्मणानामकुप्यताम्
अथ चेत्तप्यसे पापैर्धर्मं चेदनुपश्यसि

12.147.15

जनमेजय उवाच
अनुतप्ये च पापेन न चाधर्मं चराम्यहम्
बुभूषुं भजमानं च प्रतिवाञ्छामि शौनक

12.147.16

शौनक उवाच
छित्त्वा स्तम्भं च मानं च प्रीतिमिच्छामि ते नृप
सर्वभूतहिते तिष्ठ धर्मं चैव प्रतिस्मर

12.147.17

न भयान्न च कार्पण्यान्न लोभात्त्वामुपाह्वये
तां मे देवा गिरं सत्यां शृण्वन्तु ब्राह्मणैः सह

12.147.18

सोऽहं न केनचिच्चार्थी त्वां च धर्ममुपाह्वये
क्रोशतां सर्वभूतानामहो धिगिति कुर्वताम्

12.147.19

वक्ष्यन्ति मामधर्मज्ञा वक्ष्यन्त्यसुहृदो जनाः
वाचस्ताः सुहृदः श्रुत्वा संज्वरिष्यन्ति मे भृशम्

12.147.20

केचिदेव महाप्राज्ञाः परिज्ञास्यन्ति कार्यताम्
जानीहि मे कृतं तात ब्राह्मणान्प्रति भारत

12.147.21

यथा ते मत्कृते क्षेमं लभेरंस्तत्तथा कुरु
प्रतिजानीहि चाद्रोहं ब्राह्मणानां नराधिप

12.147.22

जनमेजय उवाच
नैव वाचा न मनसा न पुनर्जातु कर्मणा
द्रोग्धास्मि ब्राह्मणान्विप्र चरणावेव ते स्पृशे

Translation — Kisari Mohan Ganguli

"Bhishma said, 'Thus addressed, Janamejaya replied unto the sage, saying, 'Thou rebukest one that deserves to be rebuked. Thou censurest one that is deserving of censure. Thou upbraidest me and my acts. I implore thee to be graceful towards me. All my acts have been sinful. I burn, however, with repentance as if I am in the midst of blazing fire! My mind, in remembrance of my deeds, is exceedingly cheerless. Verily, I am much afraid of Yama. How can I bear to live without extracting that dart from my heart? O Saunaka, suppressing all thy wrath, instruct me now. Formerly I used to show regard for Brahmanas. I solemnly declare that I shall once more show the same regard for thee. Let not my line be extinct. Let not the race in which I am born sink into the dust. It is not proper that they who have wronged Brahmanas and have for that, in consequence of the injunctions of the Vedas, forfeited all claim to the respect of the world and to social intercourse with their fellowmen, should have any bearer of their names for continuing their races. I am overwhelmed with despair. I, therefore, repeat my resolves (about mending my conduct). I pray you to protect me like sages that do not accept gifts protecting the poor. Sinful wights abstaining from sacrifices never attain to heaven. 1 Leaving (this world), they have to pass their time in the pits of hell like Pullindas and Khasas. 2 Ignorant that I am, give me wisdom like a learned preceptor to his pupil or like a sire to his son. Be gratified with me, O Saunaka!'

"Saunaka said, 'What wonder is there that a person destitute of wisdom should do many improper acts? Knowing this, a. person of real wisdom is never angry with creatures (when they become guilty of folly). By ascending upon the top of wisdom's palace, one grieves for others, one's own self being then too pure for becoming an object of other people's grief. In consequence of one's wisdom one surveys all creatures in the world like a person on a mountain-top surveying people below. The person who becomes an object of censure with good men, who hates good men and who hides himself from their view, never succeeds in obtaining any blessing and never understands the

propriety of acts. Thou knowest what the energy and the nobility of the Brahmana is as laid down in the Vedas and other scriptures. Act now in such a way that tranquillity of heart may be thine and let Brahmanas be thy refuge, If the Brahmanas cease to be angry with thee, that will ensure thy felicity in heaven. If, again, thou repentest in sin, thy sight will be clear and thou wilt succeed in beholding righteousness.'

"Janamejaya said, 'I am repenting of my sins. I will never again seek to extinguish virtue. I desire to obtain blessedness. Be thou gratified with me.'

"Saunaka said, 'Dispelling arrogance and pride, O king, I wish thee to show regard for me! 1 Employ thyself in the good of all creatures, ever remembering the mandates of righteousness. I am not reproving thee from fear or narrowness of mind or covetousness. Listen now, with these Brahmanas here, to the words of truth I utter. I do not ask for anything. I shall, however, instruct thee in the ways of righteousness. All persons will croak and bray and cry fie on me (for what I am going to do). They will even call me sinful. My kinsmen and friends will discard me. 2 Without doubt, however, my kinsmen and friends, hearing the words I speak, will succeed in vigorously crossing the difficulties of life. Some that are possessed of great wisdom will understand (my motives) rightly. Know, O child, what my views are, O Bharata, in respect of the Brahmanas. Do thou (after listening to me) act in such away that they may, through my efforts, obtain every blessing. Do thou also, O king, pledge thy word that thou wilt not again injure the Brahmanas.'

"Janamejaya said, 'I swear, touching even thy feet, that I shall never again, in thought, word, or deed, injure the Brahmanas.'"

331:1 Here amum (the accusative of adas) evidently means 'that' and not 'this.' I think the reference, therefore, is to heaven and not to this world.

331:2 These are Mleccha tribes of impure behaviour.

332:1 i.e., for my instructions.

332:2 So great was the repugnance felt for the slayer of a Brahmana that to even talk with him was regarded a sin. To instruct such a man in the truths of the Vedas and of morality was to desecrate religion itself.

12.148.1

शौनक उवाच
तस्मात्तेऽहं प्रवक्ष्यामि धर्ममावृत्तचेतसे
श्रीमान्महाबलस्तुष्टो यस्त्वं धर्ममवेक्षसे
पुरस्ताद्दारुणो भूत्वा सुचित्रतरमेव तत्

12.148.2

अनुगृह्णन्ति भूतानि स्वेन वृत्तेन पार्थिव
कृत्स्ने नूनं सदसती इति लोको व्यवस्यति
यत्र त्वं तादृशो भूत्वा धर्ममद्यानुपश्यसि

12.148.3

हित्वा सुरुचिरं भक्ष्यं भोगांश्च तप आस्थितः
इत्येतदपि भूतानामद्भुतं जनमेजय

12.148.4

यो दुर्बलो भवेद्दाता कृपणो वा तपोधनः
अनाश्चर्यं तदित्याहुर्नातिदूरे हि वर्तते

12.148.5

एतदेव हि कार्पण्यं समग्रमसमीक्षितम्
तस्मात्समीक्षयैव स्याद्भवेत्तस्मिंस्ततो गुणः

12.148.6

यज्ञो दानं दया वेदाः सत्यं च पृथिवीपते
पञ्चैतानि पवित्राणि षष्ठं सुचरितं तपः

12.148.7

तदेव राज्ञां परमं पवित्रं जनमेजय
तेन सम्यग्गृहीतेन श्रेयांसं धर्ममाप्स्यसि

12.148.8

पुण्यदेशाभिगमनं पवित्रं परमं स्मृतम्
अपि ह्युदाहरन्तीमा गाथा गीता ययातिना

12.148.9

यो मर्त्यः प्रतिपद्येत आयुर्जीवेत वा पुनः
यज्ञमेकान्ततः कृत्वा तत्संन्यस्य तपश्चरेत्

12.148.10

पुण्यमाहुः कुरुक्षेत्रं सरस्वत्यां पृथूदकम्
यत्रावगाह्य पीत्वा वा नैवं श्वोमरणं तपेत्

12.148.11

महासरः पुष्कराणि प्रभासोत्तरमानसे
कालोदं त्वेव गन्तासि लब्धायुर्जीविते पुनः

12.148.12

सरस्वतीदृषद्वत्यौ सेवमानोऽनुसंचरेः
स्वाध्यायशीलः स्थानेषु सर्वेषु समुपस्पृशेः

12.148.13

त्यागधर्मं पवित्राणां संन्यासं परमब्रवीत्
अत्राप्युदाहरन्तीमा गाथाः सत्यवता कृताः

12.148.14

यथा कुमारः सत्यो वै न पुण्यो न च पापकृत्
न ह्यस्ति सर्वभूतेषु दुःखमस्मिन्कुतः सुखम्

12.148.15

एवं प्रकृतिभूतानां सर्वसंसर्गयायिनाम्
त्यजतां जीवितं प्रायो विवृते पुण्यपातके

12.148.16

यत्त्वेव राज्ञो ज्यायो वै कार्याणां तद्वदामि ते
बलेन संविभागैश्च जय स्वर्गं पुनीष्व च

12.148.17

यस्यैवं बलमोजश्च स धर्मस्य प्रभुर्नरः
ब्राह्मणानां सुखार्थं त्वं पर्येहि पृथिवीमिमाम्

12.148.18

यथैवैनान्पुराक्षैप्सीस्तथैवैनान्प्रसादय
अपि धिक्क्रियमाणोऽपि त्यज्यमानोऽप्यनेकधा

12.148.19

आत्मनो दर्शनं विद्वन्नाहन्तास्मीति मा क्रुधः
घटमानः स्वकार्येषु कुरु नैःश्रेयसं परम्

12.148.20

हिमाग्निघोरसदृशो राजा भवति कश्चन
लाङ्गलाशनिकल्पो वा भवत्यन्यः परंतप

12.148.21

न निःशेषेण मन्तव्यमचिकित्स्येन वा पुनः
न जातु नाहमस्मीति प्रसक्तव्यमसाधुषु

12.148.22

विकर्मणा तप्यमानः पादात्पापस्य मुच्यते
नैतत्कार्यं पुनरिति द्वितीयात्परिमुच्यते
चरिष्ये धर्ममेवेति तृतीयात्परिमुच्यते

12.148.23

कल्याणमनुमन्तव्यं पुरुषेण बुभूषता
ये सुगन्धीनि सेवन्ते तथागन्धा भवन्ति ते
ये दुर्गन्धीनि सेवन्ते तथागन्धा भवन्ति ते

12.148.24

तपश्चर्यापरः सद्यः पापाद्धि परिमुच्यते
संवत्सरमुपास्याग्निमभिशस्तः प्रमुच्यते
त्रीणि वर्षाण्युपास्याग्निं भ्रूणहा विप्रमुच्यते

12.148.25

यावतः प्राणिनो हन्यात्तज्जातीयान्स्वभावतः
प्रमीयमाणानुन्मोच्य भ्रूणहा विप्रमुच्यते

12.148.26

अपि वाप्सु निमज्जेत त्रिर्जपन्नघमर्षणम्
यथाश्वमेधावभृथस्तथा तन्मनुरब्रवीत्

12.148.27

क्षिप्रं प्रणुदते पापं सत्कारं लभते तथा
अपि चैनं प्रसीदन्ति भूतानि जडमूकवत्

12.148.28

बृहस्पतिं देवगुरुं सुरासुराः; समेत्य सर्वे नृपतेऽन्वयुञ्जन्
धर्मे फलं वेत्थ कृते महर्षे; तथेतरस्मिन्नरके पापलोके

12.148.29

उभे तु यस्य सुकृते भवेतां; किं स्वित्तयोस्तत्र जयोत्तरं स्यात्
आचक्ष्व नः कर्मफलं महर्षे; कथं पापं नुदते पुण्यशीलः

12.148.30

बृहस्पतिरुवाच
कृत्वा पापं पूर्वमबुद्धिपूर्वं; पुण्यानि यः कुरुते बुद्धिपूर्वम्
स तत्पापं नुदते पुण्यशीलो; वासो यथा मलिनं क्षारयुक्त्या

12.148.31

पापं कृत्वा न मन्येत नाहमस्मीति पूरुषः
चिकीर्षेदेव कल्याणं श्रद्दधानोऽनसूयकः

12.148.32

छिद्राणि वसनस्येव साधुना विवृणोति यः
यः पापं पुरुषः कृत्वा कल्याणमभिपद्यते

12.148.33

यथादित्यः पुनरुद्यंस्तमः सर्वं व्यपोहति
कल्याणमाचरन्नेवं सर्वं पापं व्यपोहति

12.148.34

भीष्म उवाच
एवमुक्त्वा स राजानमिन्द्रोतो जनमेजयम्
याजयामास विधिवद्वाजिमेधेन शौनकः

12.148.35

ततः स राजा व्यपनीतकल्मषः; श्रिया युतः प्रज्वलिताग्निरूपया
विवेश राज्यं स्वममित्रकर्शनो; दिवं यथा पूर्णवपुर्निशाकरः

Translation — Kisari Mohan Ganguli

"Saunaka said, 'I shall for these reasons discourse to thee of righteousness, to thee whose heart has been exceedingly agitated. Possessed of knowledge and great strength, and with a contented heart, thou seekest righteousness of thy own will. A king, first becoming exceedingly stern, then shows compassion and does good to all creatures by his acts. This is certainly very wonderful. People say that that king who commences with sternness burns the whole world. Thou wert stern before. But thou turnest thy eyes on righteousness now. Forsaking luxurious food and all articles of enjoyment, thou hast betaken thyself for a long time to rigid penances. All this, O Janamejaya, is certain to appear wonderful to those kings that are sunk in sin. That he who has affluence

should become liberal, or that he who is endued with wealth of asceticism should become reluctant to spend it, is not at all wonderful. It has been said that the one does not live at a distance from the other. 1 That which is ill-judged produces misery in abundance. That on the other hand, which is accomplished with the aid of sound judgment leads to excellent results. 2 Sacrifice, gift, compassions, the Vedas, and truth, O lord of the earth--these five--are cleansing. The sixth is penance well-performed. This last, O Janamejaya, is highly cleansing for kings. By betaking thyself to it properly, thou art certain to earn great merit and blessedness. Visiting sacred spots has also been said to be highly cleansing. In this connection are cited the following verses sung by Yayati: 'That mortal who would earn life and longevity should, after having performed sacrifices with devotion, renounce them (in old age) and practise penances.' The field of Kuru has been said to be sacred. The river Saraswati has been said to be more so. The tirthas of the Saraswati are more sacred than the Saraswati herself; and the tirtha called Prithudaka is more sacred than all the tirthas of the Saraswati. One that has bathed in Prithudaka. and drunk its waters will not have to grieve for a premature death. Thou shouldst go to Mahasaras, to all the tirthas designated by the name of Pushkara, to Prabhasa, to the northern lake Manasa, and to Kalodaka. Thou shalt then regain life and acquire longevity. Lake Manasa is on the spot where the Saraswati and the Drisadwati mingle with each other. A person possessed of Vedic knowledge should bathe in these places. Manu has said that liberality is the best of all duties and that renunciation is better than liberality. In this connection is cited the following verse composed by Satyavat. (One should act) as a child full of simplicity and destitute of either merit or sin. As regards all creatures there is in this would neither misery nor happiness. (That which is called misery and that which is called happiness are the results of a distraught imagination.) Even this is the true nature of all living creatures. Of all creatures, their lives are superior who have betaken themselves to renunciation and abstained from acts both meritorious and sinful. I shall now tell thee those acts which are best for a king. By putting forth thy might and liberality do thou conquer heaven, O king! That man who possesses the attributes of might and energy succeeds in attaining to righteousness. 3 Do thou rule the earth, O king, for the sake of the Brahmanas and for the sake of happiness. Thou usedst formerly to condemn the Brahmanas. Do thou gratify them now. Though they have cried fie on thee and though they have deserted thee, do thou still, guided by knowledge of self, solemnly pledge thyself never to injure them. Engaged in acts proper for thee, seek what is for thy highest good.

[paragraph continues] Amongst rulers some one becomes as cool as snow; some one, as fierce as fire; some one becomes like a plough (uprooting all enemies); and some one, again, becomes like a thunder-bolt (suddenly scorching his foes). He who wishes to prevent self-destruction should never mix with wicked wights for general or special reasons. From a sinful act committed only once, one may cleanse one's self by repenting of it. From a sinful act committed twice, one may cleanse one's self by vowing never to commit it again. From such an act committed thrice, one may cleanse one's self by the resolution to bear one's self righteously ever afterwards. By committing such an act repeatedly, one may cleanse one's self by a trip to sacred places. One who is desirous of obtaining prosperity should do all that results in blessedness. They who live amidst fragrant odours themselves become fragrant in consequence. They, on the other hand, who live in the midst of foul stench themselves become foul. One devoted to the practice of ascetic penances is soon cleansed of all one's sins. By worshipping the (homa) fire for a year, one stained by diverse sins becomes purified. One guilty of foeticide is cleansed by worshipping the fire for three years. One guilty of foeticide becomes cleansed at even a hundred Yojanas from Mahasaras, or the tirthas called Pushkara, or Prabhasa, or Manasa on the north, if only one gets out for any of them. 1 A slayer of creatures is cleansed of his sins by saying from imminent peril as many creatures of that particular species as have been slain by him. Manu has said that by diving in water after thrice reciting the Aghamarshana mantras, one reaps the fruits of the final bath in a Horse-sacrifice. 2 Such an act very soon cleanses one of all one's sins, and one regains in consequence the esteem of the world. All creatures become obedient to such a person like helpless idiots (obedient to those that surround them). The gods and Asuras, in days of yore, approaching the celestial preceptor Vrihaspati, O king, humbly enquired of him, saying, 'Thou knowest, O great Rishi, the fruits of virtue, as also the fruits of those other acts that lead to hell in the next world. Does not that person succeed in liberating himself from both merit and sin with whom the two (weal and woe) are equal? Tell us, O great Rishi, what the fruits of righteousness are, and how does a righteous person dispels his sins.'

"Vrihaspati answered, 'If having committed sin through folly, one does meritorious acts understanding their nature, one succeeds, by such righteousness, in cleansing one's self from sin even as a piece of dirty cloth is washed clean by means of some saline substance. One should not boast after having committed sin. By having recourse to faith and by freeing one's self from malice, one succeeds in obtaining blessedness. That person who covers the

faults, even when exposed, of good men, obtains blessedness even after committing faults. As the sun rising at morn dispels darkness, one dispels all ones sins by acting righteously.'

"Bhishma continued, 'Indrota, the son of Sunaka, having said these words unto king Janamejaya, assisted him, by his ministrations, in the performance of the horse-sacrifice. The king, cleansed of his sins and regaining blessedness, shone with splendour like a blazing fire, and that slayer of foes then entered his kingdom like Soma in his full form entering heaven.'"

333:1 The version of 5 is offered tentatively. That a person possessed of affluence should become charitable is not wonderful. An ascetic, again, is very unwilling to exercise his power. (Witness Agastya's unwillingness to create wealth for gratifying his spouse.) What is meant by these two persons not living at a distance from each other is that the same cause which makes an affluent person charitable operates to make an ascetic careful of the kind of wealth he has.

333:2 That which is asamikshitam is samagram karpanyam.

333:3 Nilakantha explains that vala here means patience (strength to bear) and ojas (energy) means restraints of the senses.

334:1 Both the vernacular translators nave rendered the second line of verse 25 wrongly. They seem to think that a person by setting out for any of the sacred waters from a distance of a hundred yojanas becomes cleansed. If this meaning be accepted then no man who lives within a hundred yojanas of any of them has any chance of being cleansed. The sense, of course, is that such is the efficacy of these tirthas that a man becomes cleansed by approaching even to a spot within a hundred yojanas of their several sites.

334:2 These mantras form a part of the morning, noon and evening prayer of every Brahmana. Aghamarshana was a Vedic Rishi of great sanctity.

12.149.1

भीष्म उवाच
शृणु पार्थ यथावृत्तमितिहासं पुरातनम्
गृध्रजम्बुकसंवादं यो वृत्तो वैदिशे पुरा

12.149.2

दुःखिताः केचिदादाय बालमप्राप्तयौवनम्
कुलसर्वस्वभूतं वै रुदन्तः शोकविह्वलाः

12.149.3

बालं मृतं गृहीत्वाथ श्मशानाभिमुखाः स्थिताः
अङ्केनाङ्कं च संक्रम्य रुरुदुर्भूतले तदा

12.149.4

तेषां रुदितशब्देन गृध्रोऽभ्येत्य वचोऽब्रवीत्
एकात्मकमिमं लोके त्यक्त्वा गच्छत माचिरम्

12.149.5

इह पुंसां सहस्राणि स्त्रीसहस्राणि चैव हि
समानीतानि कालेन किं ते वै जात्वबान्धवाः

12.149.6

संपश्यत जगत्सर्वं सुखदुःखैरधिष्ठितम्
संयोगो विप्रयोगश्च पर्यायेणोपलभ्यते

12.149.7

गृहीत्वा ये च गच्छन्ति येऽनुयान्ति च तान्मृतान्
तेऽप्यायुषः प्रमाणेन स्वेन गच्छन्ति जन्तवः

12.149.8

अलं स्थित्वा श्मशानेऽस्मिन्गृध्रगोमायुसंकुले
कङ्कालबहुले घोरे सर्वप्राणिभयंकरे

12.149.9

न पुनर्जीवितः कश्चित्कालधर्ममुपागतः
प्रियो वा यदि वा द्वेष्यः प्राणिनां गतिरीदृशी

12.149.10

सर्वेण खलु मर्तव्यं मर्त्यलोके प्रसूयता
कृतान्तविहिते मार्गे को मृतं जीवयिष्यति

12.149.11

कर्मान्तविहिते लोके चास्तं गच्छति भास्करे
गम्यतां स्वमधिष्ठानं सुतस्नेहं विसृज्य वै

12.149.12

ततो गृध्रवचः श्रुत्वा विक्रोशन्तस्तदा नृप
बान्धवास्तेऽभ्यगच्छन्त पुत्रमुत्सृज्य भूतले

12.149.13

विनिश्चित्याथ च ततः संत्यजन्तः स्वमात्मजम्
निराशा जीविते तस्य मार्गमारुह्य धिष्ठिताः

12.149.14

ध्वाङ्क्षाभ्रसमवर्णस्तु बिलान्निःसृत्य जम्बुकः
गच्छमानान्स्म तानाह निर्घृणाः खलु मानवाः

12.149.15

आदित्योऽयं स्थितो मूढाः स्नेहं कुरुत मा भयम्
बहुरूपो मुहूर्तश्च जीवेतापि कदाचन

12.149.16

यूयं भूमौ विनिक्षिप्य पुत्रस्नेहविनाकृताः
श्मशाने पुत्रमुत्सृज्य कस्माद्गच्छथ निर्घृणाः

12.149.17

न वोऽस्त्यस्मिन्सुते स्नेहो बाले मधुरभाषिणि
यस्य भाषितमात्रेण प्रसादमुपगच्छथ

12.149.18

न पश्यथ सुतस्नेहं यादृशः पशुपक्षिणाम्
न येषां धारयित्वा तान्कश्चिदस्ति फलागमः

12.149.19

चतुष्पात्पक्षिकीटानां प्राणिनां स्नेहसङ्गिनाम्
परलोकगतिस्थानां मुनियज्ञक्रिया इव

12.149.20

तेषां पुत्राभिरामाणामिह लोके परत्र च
न गुणो दृश्यते कश्चित्प्रजाः संधारयन्ति च

12.149.21

अपश्यतां प्रियान्पुत्रान्नैषां शोकोऽनुतिष्ठति
न च पुष्णन्ति संवृद्धास्ते मातापितरौ क्वचित्

12.149.22

मानुषाणां कुतः स्नेहो येषां शोको भविष्यति
इमं कुलकरं पुत्रं कथं त्यक्त्वा गमिष्यथ

12.149.23

चिरं मुञ्चत बाष्पं च चिरं स्नेहेन पश्यत
एवंविधानि हीष्टानि दुस्त्यजानि विशेषतः

12.149.24

क्षीणस्याथाभियुक्तस्य श्मशानाभिमुखस्य च
बान्धवा यत्र तिष्ठन्ति तत्रान्यो नावतिष्ठते

12.149.25

सर्वस्य दयिताः प्राणाः सर्वः स्नेहं च विन्दति
तिर्यग्योनिष्वपि सतां स्नेहं पश्यत यादृशम्

12.149.26

त्यक्त्वा कथं गच्छेथेमं पद्मलोलायताक्षकम्
यथा नवोद्वाहकृतं स्नानमाल्यविभूषितम्

12.149.27

भीष्म उवाच
जम्बुकस्य वचः श्रुत्वा कृपणं परिदेवतः
न्यवर्तन्त तदा सर्वे शवार्थं ते स्म मानुषाः

12.149.28

गृध्र उवाच
अहो धिक्सुनृशंसेन जम्बुकेनाल्पमेधसा
क्षुद्रेणोक्ता हीनसत्त्वा मानुषाः किं निवर्तथ

12.149.29

पञ्चभूतपरित्यक्तं शून्यं काष्ठत्वमागतम्
कस्माच्छोचथ निश्चेष्टमात्मानं किं न शोचथ

12.149.30

तपः कुरुत वै तीव्रं मुच्यध्वं येन किल्बिषात्
तपसा लभ्यते सर्वं विलापः किं करिष्यति

12.149.31

अनिष्टानि च भाग्यानि जानीत सह मूर्तिभिः
येन गच्छति लोकोऽयं दत्त्वा शोकमनन्तकम्

12.149.32

धनं गाश्च सुवर्णं च मणिरत्नमथापि च
अपत्यं च तपोमूलं तपोयोगाच्च लभ्यते

12.149.33

यथाकृता च भूतेषु प्राप्यते सुखदुःखता
गृहीत्वा जायते जन्तुर्दुःखानि च सुखानि च

12.149.34

न कर्मणा पितुः पुत्रः पिता वा पुत्रकर्मणा
मार्गेणान्येन गच्छन्ति त्यक्त्वा सुकृतदुष्कृते

12.149.35

धर्मं चरत यत्नेन तथाधर्मान्निवर्तत
वर्तध्वं च यथाकालं दैवतेषु द्विजेषु च

12.149.36

शोकं त्यजत दैन्यं च सुतस्नेहान्निवर्तत
त्यज्यतामयमाकाशे ततः शीघ्रं निवर्तत

12.149.37

यत्करोति शुभं कर्म तथाधर्मं सुदारुणम्
तत्कर्तैव समश्नाति बान्धवानां किमत्र हि

12.149.38

इह त्यक्त्वा न तिष्ठन्ति बान्धवा बान्धवं प्रियम्
स्नेहमुत्सृज्य गच्छन्ति बाष्पपूर्णाविलेक्षणाः

12.149.39

प्राज्ञो वा यदि वा मूर्खः सधनो निर्धनोऽपि वा
सर्वः कालवशं याति शुभाशुभसमन्वितः

12.149.40

किं करिष्यथ शोचित्वा मृतं किमनुशोचथ
सर्वस्य हि प्रभुः कालो धर्मतः समदर्शनः

12.149.41

यौवनस्थांश्च बालांश्च वृद्धान्गर्भगतानपि
सर्वानाविशते मृत्युरेवंभूतमिदं जगत्

12.149.42

जम्बुक उवाच
अहो मन्दीकृतः स्नेहो गृध्रेणेहाल्पमेधसा
पुत्रस्नेहाभिभूतानां युष्माकं शोचतां भृशम्

12.149.43

समैः सम्यक्प्रयुक्तैश्च वचनैः प्रश्रयोत्तरैः
यद्गच्छथ जलस्थायं स्नेहमुत्सृज्य दुस्त्यजम्

12.149.44

अहो पुत्रवियोगेन मृतशून्योपसेवनात्
क्रोशतां वै भृशं दुःखं विवत्सानां गवामिव

12.149.45

अद्य शोकं विजानामि मानुषाणां महीतले
स्नेहं हि करुणं दृष्ट्वा ममाप्यश्रूण्यथागमन्

12.149.46

यत्नो हि सततं कार्यः कृतो दैवेन सिध्यति
दैवं पुरुषकारश्च कृतान्तेनोपपद्यते

12.149.47

अनिर्वेदः सदा कार्यो निर्वेदाद्धि कुतः सुखम्
प्रयत्नात्प्राप्यते ह्यर्थः कस्माद्गच्छथ निर्दयाः

12.149.48

आत्ममांसोपवृत्तं च शरीरार्धमयीं तनुम्
पितॄणां वंशकर्तारं वने त्यक्त्वा क्व यास्यथ

12.149.49

अथ वास्तं गते सूर्ये संध्याकाल उपस्थिते
ततो नेष्यथ वा पुत्रमिहस्था वा भविष्यथ

12.149.50

गृध्र उवाच
अद्य वर्षसहस्रं मे साग्रं जातस्य मानुषाः
न च पश्यामि जीवन्तं मृतं स्त्रीपुंनपुंसकम्

12.149.51

मृता गर्भेषु जायन्ते म्रियन्ते जातमात्रकाः
विक्रमन्तो म्रियन्ते च यौवनस्थास्तथापरे

12.149.52

अनित्यानीह भाग्यानि चतुष्पात्पक्षिणामपि
जङ्गमाजङ्गमानां चाप्यायुरग्रेऽवतिष्ठते

12.149.53

इष्टदारवियुक्ताश्च पुत्रशोकान्वितास्तथा
दह्यमानाः स्म शोकेन गृहं गच्छन्ति नित्यदा

12.149.54

अनिष्टानां सहस्राणि तथेष्टानां शतानि च
उत्सृज्येह प्रयाता वै बान्धवा भृशदुःखिताः

12.149.55

त्यज्यतामेष निस्तेजाः शून्यः काष्ठत्वमागतः
अन्यदेहविषक्तो हि शावं काष्ठमुपासते

12.149.56

भ्रान्तजीवस्य वै बाष्पं कस्माद्धित्वा न गच्छथ
निरर्थको ह्ययं स्नेहो निरर्थश्च परिग्रहः

12.149.57

न चक्षुर्भ्यां न कर्णाभ्यां संशृणोति समीक्षते
तस्मादेनं समुत्सृज्य स्वगृहान्गच्छताशु वै

12.149.58

मोक्षधर्माश्रितैर्वाक्यैर्हेतुमद्भिरनिष्ठुरैः
मयोक्ता गच्छत क्षिप्रं स्वं स्वमेव निवेशनम्

12.149.59

प्रज्ञाविज्ञानयुक्तेन बुद्धिसंज्ञाप्रदायिना
वचनं श्राविता रूक्षं मानुषाः संनिवर्तत

12.149.60

जम्बुक उवाच
इमं कनकवर्णाभं भूषणैः समलंकृतम्
गृध्रवाक्यात्कथं पुत्रं त्यजध्वं पितृपिण्डदम्

12.149.61

न स्नेहस्य विरोधोऽस्ति विलापरुदितस्य वै
मृतस्यास्य परित्यागात्तापो वै भविता ध्रुवम्

12.149.62

श्रूयते शम्बुके शूद्रे हते ब्राह्मणदारकः
जीवितो धर्ममासाद्य रामात्सत्यपराक्रमात्

12.149.63

तथा श्वेतस्य राजर्षेर्बालो दिष्टान्तमागतः
श्वोऽभूते धर्मनित्येन मृतः संजीवितः पुनः

12.149.64

तथा कश्चिद्भवेत्सिद्धो मुनिर्वा देवतापि वा
कृपणानामनुक्रोशं कुर्याद्वो रुदतामिह

12.149.65

भीष्म उवाच
इत्युक्ताः संन्यवर्तन्त शोकार्ताः पुत्रवत्सलाः
अङ्के शिरः समाधाय रुरुदुर्बहुविस्तरम्

12.149.66

गृध्र उवाच
अश्रुपातपरिक्लिन्नः पाणिस्पर्शनपीडितः
धर्मराजप्रयोगाच्च दीर्घां निद्रां प्रवेशितः

12.149.67

तपसापि हि संयुक्तो न काले नोपहन्यते
सर्वस्नेहावसानं तदिदं तत्प्रेतपत्तनम्

12.149.68

बालवृद्धसहस्राणि सदा संत्यज्य बान्धवाः
दिनानि चैव रात्रीश्च दुःखं तिष्ठन्ति भूतले

12.149.69

अलं निर्बन्धमागम्य शोकस्य परिवारणम्
अप्रत्ययं कुतो ह्यस्य पुनरद्येह जीवितम्

12.149.70

नैष जम्बुकवाक्येन पुनः प्राप्स्यति जीवितम्
मृतस्योत्सृष्टदेहस्य पुनर्देहो न विद्यते

12.149.71

न वै मूर्तिप्रदानेन न जम्बुकशतैरपि
शक्यो जीवयितुं ह्येष बालो वर्षशतैरपि

12.149.72

अपि रुद्रः कुमारो वा ब्रह्मा वा विष्णुरेव वा
वरमस्मै प्रयच्छेयुस्ततो जीवेदयं शिशुः

12.149.73

न च बाष्पविमोक्षेण न चाश्वासकृतेन वै
न दीर्घरुदितेनेह पुनर्जीवो भविष्यति

12.149.74

अहं च क्रोष्टुकश्चैव यूयं चैवास्य बान्धवाः
धर्माधर्मौ गृहीत्वेह सर्वे वर्तामहेऽध्वनि

12.149.75

अप्रियं परुषं चापि परद्रोहं परस्त्रियम्
अधर्ममनृतं चैव दूरात्प्राज्ञो निवर्तयेत्

12.149.76

सत्यं धर्मं शुभं न्याय्यं प्राणिनां महतीं दयाम्
अजिह्मत्वमशाठ्यं च यत्नतः परिमार्गत

12.149.77

मातरं पितरं चैव बान्धवान्सुहृदस्तथा
जीवतो ये न पश्यन्ति तेषां धर्मविपर्ययः

12.149.78

यो न पश्यति चक्षुर्भ्यां नेङ्गते च कथंचन
तस्य निष्ठावसानान्ते रुदन्तः किं करिष्यथ

12.149.79

भीष्म उवाच
इत्युक्तास्तं सुतं त्यक्त्वा भूमौ शोकपरिप्लुताः
दह्यमानाः सुतस्नेहात्प्रययुर्बान्धवा गृहान्

12.149.80

जम्बुक उवाच
दारुणो मर्त्यलोकोऽयं सर्वप्राणिविनाशनः
इष्टबन्धुवियोगश्च तथैवाल्पं च जीवितम्

12.149.81

बह्वलीकमसत्यं च प्रतिवादाप्रियंवदम्
इमं प्रेक्ष्य पुनर्भावं दुःखशोकाभिवर्धनम्

12.149.82

न मे मानुषलोकोऽयं मुहूर्तमपि रोचते
अहो धिग्गृध्रवाक्येन संनिवर्तथ मानुषाः

12.149.83

प्रदीप्ताः पुत्रशोकेन यथैवाबुद्धयस्तथा
कथं गच्छथ सस्नेहाः सुतस्नेहं विसृज्य च
श्रुत्वा गृध्रस्य वचनं पापस्येहाकृतात्मनः

12.149.84

सुखस्यानन्तरं दुःखं दुःखस्यानन्तरं सुखम्
सुखदुःखान्विते लोके नेहास्त्येकमनन्तकम्

12.149.85

इमं क्षितितले न्यस्य बालं रूपसमन्वितम्
कुलशोकाकरं मूढाः पुत्रं त्यक्त्वा क्व यास्यथ

12.149.86

रूपयौवनसंपन्नं द्योतमानमिव श्रिया
जीवन्तमेनं पश्यामि मनसा नात्र संशयः

12.149.87

विनाशश्चाप्यनर्होऽस्य सुखं प्राप्स्यथ मानुषाः
पुत्रशोकाग्निदग्धानां मृतमप्यद्य वः क्षमम्

12.149.88

दुःखसंभावनां कृत्वा धारयित्वा स्वयं सुखम्
त्यक्त्वा गमिष्यथ क्वाद्य समुत्सृज्याल्पबुद्धिवत्

12.149.89

भीष्म उवाच
तथा धर्मविरोधेन प्रियमिथ्याभिध्यायिना
श्मशानवासिना नित्यं रात्रिं मृगयता तदा

12.149.90

ततो मध्यस्थतां नीता वचनैरमृतोपमैः
जम्बुकेन स्वकार्यार्थं बान्धवास्तस्य धिष्ठिताः

12.149.91

गृध्र उवाच
अयं प्रेतसमाकीर्णो यक्षराक्षससेवितः
दारुणः काननोद्देशः कौशिकैरभिनादितः

12.149.92

भीमः सुघोरश्च तथा नीलमेघसमप्रभः
अस्मिञ्शवं परित्यज्य प्रेतकार्याण्युपासत

12.149.93

भानुर्यावन्न यात्यस्तं यावच्च विमला दिशः
तावदेनं परित्यज्य प्रेतकार्याण्युपासत

12.149.94

नदन्ति परुषं श्येनाः शिवाः क्रोशन्ति दारुणाः
मृगेन्द्राः प्रतिनन्दन्ति रविरस्तं च गच्छति

12.149.95

चिताधूमेन नीलेन संरज्यन्ते च पादपाः
श्मशाने च निराहाराः प्रतिनन्दन्ति देहिनः

12.149.96

सर्वे विक्रान्तवीर्याश्च अस्मिन्देशे सुदारुणाः
युष्मान्प्रधर्षयिष्यन्ति विकृता मांसभोजनाः

12.149.97

दूराच्चायं वनोद्देशो भयमत्र भविष्यति
त्यज्यतां काष्ठभूतोऽयं मृष्यतां जाम्बुकं वचः

12.149.98

यदि जम्बुकवाक्यानि निष्फलान्यनृतानि च
श्रोष्यथ भ्रष्टविज्ञानास्ततः सर्वे विनङ्क्ष्यथ

12.149.99

जम्बुक उवाच
स्थीयतां नेह भेतव्यं यावत्तपति भास्करः
तावदस्मिन्सुतस्नेहादनिर्वेदेन वर्तत

12.149.100

स्वैरं रुदत विस्रब्धाः स्वैरं स्नेहेन पश्यत
स्थीयतां यावदादित्यः किं वः क्रव्यादभाषितैः

12.149.101

यदि गृध्रस्य वाक्यानि तीव्राणि रभसानि च
गृह्णीत मोहितात्मानः सुतो वो न भविष्यति

12.149.102

भीष्म उवाच
गृध्रोऽनस्तमिते त्वाह गतेऽस्तमिति जम्बुकः
मृतस्य तं परिजनमूचतुस्तौ क्षुधान्वितौ

12.149.103

स्वकार्यदक्षिणौ राजन्गृध्रो जम्बुक एव च
क्षुत्पिपासापरिश्रान्तौ शास्त्रमालम्ब्य जल्पतः

12.149.104

तयोर्विज्ञानविदुषोर्द्वयोर्जम्बुकपत्रिणोः
वाक्यैरमृतकल्पैर्हि प्रातिष्ठन्त व्रजन्ति च

12.149.105

शोकदैन्यसमाविष्टा रुदन्तस्तस्थिरे तदा
स्वकार्यकुशलाभ्यां ते संभ्राम्यन्ते ह नैपुणात्

12.149.106

तथा तयोर्विवदतोर्विज्ञानविदुषोर्द्वयोः
बान्धवानां स्थितानां च उपातिष्ठत शंकरः

12.149.107

ततस्तानाह मनुजान्वरदोऽस्मीति शूलभृत्
ते प्रत्यूचुरिदं वाक्यं दुःखिताः प्रणताः स्थिताः

12.149.108

एकपुत्रविहीनानां सर्वेषां जीवितार्थिनाम्
पुत्रस्य नो जीवदानाज्जीवितं दातुमर्हसि

12.149.109

एवमुक्तः स भगवान्वारिपूर्णेन पाणिना
जीवं तस्मै कुमाराय प्रादाद्वर्षशताय वै

12.149.110

तथा गोमायुगृध्राभ्यामददत्क्षुद्विनाशनम्
वरं पिनाकी भगवान्सर्वभूतहिते रतः

12.149.111

ततः प्रणम्य तं देवं श्रेयोहर्षसमन्विताः
कृतकृत्याः सुखं हृष्टाः प्रातिष्ठन्त तदा विभो

12.149.112

अनिर्वेदेन दीर्घेण निश्चयेन ध्रुवेण च
देवदेवप्रसादाच्च क्षिप्रं फलमवाप्यते

12.149.113

पश्य देवस्य संयोगं बान्धवानां च निश्चयम्
कृपणानां हि रुदतां कृतमश्रुप्रमार्जनम्

12.149.114

पश्य चाल्पेन कालेन निश्चयान्वेषणेन च
प्रसादं शंकरात्प्राप्य दुःखिताः सुखमाप्नुवन्

12.149.115

ते विस्मिताः प्रहृष्टाश्च पुत्रसंजीवनात्पुनः
बभूवुर्भरतश्रेष्ठ प्रसादाच्छंकरस्य वै

12.149.116

ततस्ते त्वरिता राजञ्श्रुत्वा शोकमघोद्भवम्
विविशुः पुत्रमादाय नगरं हृष्टमानसाः
एषा बुद्धिः समस्तानां चातुर्वर्ण्ये निदर्शिता

12.149.117

धर्मार्थमोक्षसंयुक्तमितिहासमिमं शुभम्
श्रुत्वा मनुष्यः सततमिह प्रेत्य च मोदते

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Hast thou, O grandsire, ever seen or heard of any mortal restored to life after having succumbed to death?'

"Bhishma said, 'Listen, O king, to this story of the discourse between a vulture and a jackal as happened of old. Indeed, the occurrence took place in the forest of Naimisha. Once upon a time a Brahmana had, after great difficulties, obtained a son of large expansive eyes. The child died of infantile convulsions. Some (amongst his kinsmen), exceedingly agitated by grief and indulging in loud lamentations, took up the boy of tender years, that sole wealth of his family. Taking the deceased child they proceeded in the direction of the crematorium, Arrived there, they began to take the child from one another's breast and cry more bitterly in grief. Recollecting with heavy hearts the former speeches of their darling again and again, they were unable to return home casting the body on the bare ground. Summoned by their cries, a vulture came there and said these words: 'Go ye away and do not tarry, ye that have to cast off but one child. Kinsmen always go away leaving on this spot thousands of men and thousands of women brought here in course of time. Behold, the whole universe is subject to weal and woe. Union and disunion may be seen in turns. They that have come to the crematorium bringing with them the dead bodies of kinsmen, and they that sit by those bodies (from affection), themselves disappear from the world in consequence of their own acts when the allotted periods of their own lives run out. There is no need of your lingering in the crematorium, this horrible place, that is full of vultures and jackals and that abounds with skeletons and inspires every creature with dread. Whether friend or foe, no one ever comes back to life having once succumbed to the power of Time. Such, indeed, is the fate of all creatures, In this world of mortals, every one that is born is sure to die. Who shalt restore to life one that is dead and gone on the way ordained by the Destroyer? At this hour when men are about to close their daily toil, the Sun is retiring to the Asta hills. Go ye to your homes, casting off this affection for the child.' Hearing these words of the vulture, the grief of the kinsmen seemed to abate, and placing the child on the bare ground they prepared to go away. Assuring themselves of the

fact that the child had died and despairing of seeing him again, they began to retrace their steps, indulging in loud lamentations. Assured beyond doubt, and despairing of restoring the dead to life, they cast off that offspring of their race, and prepared to turn back from that spot. At this time a jackal, black as a raven, issued out of his hole and addressed those departing kinsmen, saying, 'Surely, ye that are kinsmen of that deceased child have no affection. There the sun still shineth in the sky, ye fools! Indulge your feelings, without fear. Multifarious are the virtue of the hour. This one may come back to life! Spreading a few blades of Kusa grass on the ground and abandoning that dear child on the crematorium, why do ye go away with hearts of steel and casting off every affection for the darling? Surely, ye have no affection for that sweet-speeched child of tender years, whose words, as soon as they left his lips, used to gladden you greatly. Behold the affection that even birds and beasts bear towards their offspring. Theirs is no return for bringing up their young ones. Like the sacrifices of the Rishis (that are never undertaken from desire of fruit or rewards) the affection of quadrupeds of birds and insects, bears no reward in heaven. Though delighting in their children, they are never seen to derive any benefit from the latter either here or hereafter. 'Yet they cherish their young ones with affection. Their children, growing up, never cherish them in age. Yet are not they grieved when they do not behold their little ones? Where, indeed, is affection to be seen in human beings that they would own the influence of grief? 1 Where would you go leaving here this child who is the perpetuator of his race? Do you shed tears for him for some time, and do you look at him a little longer with affection? Objects so dear are, indeed, difficult to abandon. It is friends and not others that wait by the side of him that is weak, of him that is prosecuted in a court of law, of him that is borne towards the crematorium. Life-breaths are dear unto all, and all feel the influence of affection. Behold the affection that is cherished by even those that belong to the intermediate species! 2 How, indeed, can you go away, casting off this boy of eyes large as the petals of the lotus, and handsome as a newly-married youth washed clean and adorned with floral garlands?' Hearing these words of the jackal that had been indulging in such expressions of touching grief, the men turned back for the sake of the corpse.'

"The vulture said, 'Alas, ye men destitute of strength of mind, why do ye turn back at the bidding of a cruel and mean jackal of little intelligence? Why do you mourn for that compound of five elements deserted by their presiding deities, no longer tenanted (by the soul), motionless, and stiff as a piece of wood? Why do you not grieve for your own selves? Do you practise austere penances by which you will succeed in cleansing yourselves from sin? Everything may be had by means of penances. What will lamentations do?

ill-luck is born with the body. 1 It is in consequence of that ill-luck that this boy has departed, plunging you into infinite grief. Wealth, kine, gold, precious gems, children, all have their root in penances. Penances again are the results of yoga (union of the soul with Godhead). Amongst creatures, the measure of weal or woe is dependent on the acts of a previous life. Indeed, every creature comes into the world taking with him his own measure of weal and woe. The son is not bound by the acts of the sire, or the sire by those of the son. Bound by their own acts, good and bad, all have to travel by this common road. Duly practise all the duties, and abstain from acts of unrighteousness. Reverentially wait, according to the directions of the scriptures, upon the gods and the Brahmanas. Cast off sorrow and cheerlessness, and abstain from parental affection. Leave the child on this exposed ground, and go ye away without delay. The actor alone enjoys the fruit of acts, good or bad, that he does. What concern have kinsmen with them? Casting off a (deceased) kinsman, however dear, kinsmen leave this spot. With eyes bathed in tears, they go away, ceasing to display affection for the dead. Wise or ignorant, rich or poor, every one succumbs to Time, endued with acts, good and bad. What will you do by mourning? Why do you grieve for one that is dead? Time is the lord of all, and in obedience to his very nature he casts an equal eye on all things. In pride of youth or in helpless infancy bearing the weight of years or lying in the mother's womb, every one is subject to be assailed by Death. Such indeed, is the course of the world.'

"The jackal said, 'Alas, the affection cherished by your weeping selves that are overwhelmed with grief for your deceased child has been lessened by that light-brained vulture. Even this must be the case, since in consequence of his well-applied words fraught with tranquillity and capable of producing conviction, there that one goes back to the town, casting off affection that is so difficult to abandon. Alas, I had supposed that great is the grief felt by men indulging in loud lamentations for the death of a child and for the corpse on a crematorium, like that of kine bereft of calves. Today, however, I understand what the measure of grief is of human beings on earth. Witnessing their great affection I had shed tears myself. (It seems however, that their affection is not strong)! One should always exert oneself. Thence does one succeed through destiny. Exertion and destiny, joining together, produce fruit. One should always exert oneself with hopefulness. How can happiness be had from despondency? Objects of desire may be won by resolution. Why then do you go back so heartlessly? Where do you go, abandoning in the wilderness this son of your own loins, this perpetuator of the race of his sires? Stay here till the sun sets and the evening twilight comes. You may then take away this boy with yourselves or stay with him.'

"The vulture said, 'I am, ye men, a full thousand years of age today, but I have never seen a dead creature, male or female or of ambiguous sex, revive after death. Some die in the womb; some die soon after birth; some die (in

infancy) while crawling (on all fours); some die in youth; and some in old age. The fortunes of all creatures, including even beasts and birds, are unstable. The periods of life of all mobile and immobile creatures are fixed beforehand. Bereaved of spouses and dear ones and filled with sorrow for (the death of) children, men leave this spot every day with agonised hearts for returning home. Leaving on this spot both friends and foes numbering by thousands, kinsmen afflicted with grief go back to their homes. Cast off this lifeless body with no longer any animal heat in it and which is as stiff as a piece of wood! Why then do you not go away, leaving the body of this child which has become like a piece of wood and whose life has entered a new body? This affection (which ye are displaying) is unmeaning and this hugging of the child is fruitless. He does not see with his eyes or hear with his ears. Leaving him here, go ye away without delay. Thus addressed by me in words which are apparently cruel but which in reality are fraught with reason and have a direct bearing with the high religion of emancipation, go ye back to your respective homes.' Addressed thus by the vulture endued with wisdom and knowledge and capable of imparting intelligence and awakening the understanding, those men prepared themselves to turn their backs upon the crematorium. Grief, indeed, increaseth to twice its measure at sight of its object and at the remembrance of the acts of that object (in life). Having heard these words of the vulture, the men resolved to leave the spot. Just at that time the jackal, coming thither with quick steps, cast his eyes on the child lying in the sleep of death.'

"The jackal said, 'Why, indeed, do you leave, at the vulture's bidding, this child of golden complexion, adorned with ornaments, and capable of giving the obsequial cake to his ancestors? If you abandon him, your affection will not come to an end, nor these piteous lamentations. On the other hand, your grief will certainly be greater. It is heard that a Sudra named Samvuka having been slain and righteousness having been upheld by Rama of true prowess, a (dead) Brahmana child was restored to life. 1 Similarly, the son of the royal sage Sweta died (prematurely). But the monarch, devoted to virtue, succeeded in reviving his dead child. After the same manner, in your case also, some sage or deity may be willing to grant your desire and show compassion to you that are crying so piteously.' Thus addressed by the jackal, the men, afflicted with grief and full of affection for the child, retraced their steps, and placing the child's head on their laps one after another, began to indulge in copious lamentations. Summoned by their cries, the vulture, coming to that spot, spoke unto them as follows.'

"The vulture said, 'Why are you bathing this child with your tears? Why are you pressing him in this fashion with the touch of your palms? At the command of the grim king of justice the child has been sent to that sleep which knows no waking. Those that are endued with the merit of penances, those that are possessed of wealth, those that have great intelligence, in fact, all succumb to death. Even this is the place intended for the dead. It is always to be seen that kinsmen casting off thousands of kinsmen young and old, pass their nights and days in grief, rolling on the bare ground. Cease this ardour in putting on the trappings of woe. That this child would come back to life is what passes belief. He will not get back his life at the bidding of the jackal. If a person once dies and takes leave of his body, his body never regains animation. Hundreds of jackals, by laying down their own lives, 1 will not succeed in reviving this child in hundreds of years. If, however, Rudra, or Kumara, or Brahman, or Vishnu, grant him a boon, then only may this child come back to life. Neither the shedding of tears, nor the drawing of long sighs, nor copious lamentations, will bring back this one to life. Myself, the jackal, you all, and all the kinsmen of this one, with all our merits and sins, are on the same road (that this one has taken). For this reason one possessed of wisdom should, from a distance, avoid behaviour that displeases others, harsh speeches, the infliction of injury on others, the enjoyment of other people's wives, and sin and falsehood. Carefully seek righteousness, truth, the good of others, justice, compassion for all creatures, sincerity, and honesty. They, incur sin who, while living, do not cast their eyes upon their mothers and fathers and kinsmen and friends. What will you do, by crying, for him after death, that sees not with his eyes and that stirs not in the least?' Thus addressed, the men, overwhelmed with sorrow and burning with grief on account of their affection for the child, departed for their homes, leaving the body (on the crematorium).

"The jackal said, 'Alas, terrible is the world of mortals! Here no creature can escape. Every creature's period of life, again, is short. Beloved friends are always departing. It abounds with vanities and falsehoods, with accusations and evil reports. Beholding again this incident that enhances pain and grief, I do not for a moment like this world of men. Alas, fie on you, ye men, that thus turn back, like foolish persons, at the vulture's bidding, though you are burning with grief on account of the death of this child. Ye cruel wights, how can you go away, casting off parental affection upon hearing the words of a sinful vulture of uncleansed soul? Happiness is followed by misery, and misery by happiness. In this world which is enveloped by both happiness and misery, none of these two exists uninterruptedly. Ye men of little understanding, whither would ye go, casting off on the bare ground this child of so much beauty, this son that is an ornament of your race. Verily, I cannot dispel the idea from my mind that this child endued with comeliness and youth and blazing with beauty is alive. It is not meet that he should die. 2 It seems that

ye are sure to obtain happiness. Ye that are afflicted with grief on account of the death of this child will surely have good luck today. Anticipating the probability of inconvenience and pain (if you remain here for the night) and fixing your hearts on your own comfort, whither would you, like persons of little intelligence, go, leaving this darling?'

"Bhishma continued, 'Even thus, O king, the kinsmen of the deceased child, unable to decide upon what they should do, were, for accomplishment of his own purpose, induced by that sinful jackal who uttered agreeable falsehoods, that denizens of the crematorium who wandered every night in quest of food, to stay in that place.'

"The vulture said, 'Dreadful is this spot, this wilderness, that resounds with the screech of owls and teems with spirits and Yakshas and Rakshasas. Terrible and awful, its aspect is like that of a mass of blue clouds. Casting off the dead body, finish the funeral rites. Indeed, throwing away the body, accomplish those rites before the sun sets and before the points of the horizon become enveloped in gloom. The hawks are uttering their harsh cries. Jackals are howling fiercely. Lions are roaring. The sun is setting. The trees on the crematorium are assuming a dark hue in consequence of the blue smoke of the funeral pyres. The carnivorous denizens of this place, afflicted with hunger, are yelling in rage. All those creatures of horrible forms that live in this frightful place, all those carnivorous animals of grim features that haunt this desert, will soon assail you. This wilderness is certainly frightful. Danger will overtake you. Indeed, if you listen to these false and fruitless words of the jackal against your own good sense, verily, all of you are sure to be destroyed.'

"The jackal said, 'Stay where you are! There is no fear even in this desert as long as the sun shines. Till the god of day sets, do ye remain here hopefully, induced by parental affection. Without any fear, indulging in lamentations as ye please, continue to look at this child with eyes of affection. Frightful though this wilderness be, no danger will overtake you. In reality this wilderness presents an aspect of quiet and peace. It is here that the Pitris by thousands took leave of the world. Wait as long as the sun shines. What are this vulture's words to you? If with stupefied understandings ye accept the cruel and harsh speeches of the vulture, then your child will never come back to life!'

"Bhishma continued, 'The vulture then addressed those men, saying that the sun had set. The jackal said that it was not so. Both the vulture and the jackal felt the pangs of hunger and thus addressed the kinsmen of the dead child. Both of them had girded up their loins for accomplishing their respective purposes. Exhausted with hunger and thirst, they thus disputed, having recourse to the scriptures. Moved (alternately) by these words, sweet as nectar, of those two creatures, viz., the bird and the beast, both of whom were endued with the wisdom of knowledge, the kinsmen at one time wished to go away and at another to stay there. At last, moved by grief and cheerlessness, they waited there, indulging in bitter lamentations. They did not know that the boast and the bird, skilled in accomplishing their own purposes, had only stupefied them (by their addresses). While the bird and the beast, both possessed of wisdom.. were thus disputing and while the kinsmen of the deceased child

sat listening to them, the great god Sankara, urged by his divine spouse (Uma), came there with eyes bathed in tears of compassion. Addressing the kinsmen of the deceased child, the god said, 'I am Sankara the giver of boons.' With hearts heavy with grief, those men prostrated themselves before the great deity and said unto him in reply, 'Bereft of this one who was our only child, all of us are at the point of death. It behoveth thee to grant us life by granting life to this our son.' Thus solicited, the illustrious deity, taking up a quantity of water in his hands granted unto that dead child life extending for a hundred years. Ever employed in the good of all creatures, the illustrious wielder of Pinaka granted a boon unto both the jackal and the vulture in consequence of which their hunger was appeased. Filled with delight and having achieved great prosperity, the men bowed unto the god. Crowned with success, they then, O king, left that spot in great joy. Through persistent hopefulness and firm resolution and the grace of the great god, the fruits of one's acts are obtained without delay. Behold, the combination of circumstances and the resolution of those kinsmen. While they were crying with agonised hearts, their tears were wiped and dried up. Behold, how within only a short time, through their steadiness of resolution, they obtained the grace of Sankara, and their afflictions dispelled, they were made happy. Indeed, through Sankara's grace, O chief of the Bharatas, those sorrowing kinsmen were filled with amazement and delight at the restoration of their child to life. Then, O king, casting off that grief of which their child had been the cause, those Brahmanas, filled with delight, quickly went back to their town taking the restored child with them. Behaviour like this has been laid down for all the four orders. By frequently listening to this auspicious story fraught with virtue, profit, and salvation, a man obtains happiness both here and hereafter.'"

336:1 In the first line of 26 the correct reading is Kutah not Kritah as adopted by the Burdwan translators.

336:2 i.e., beasts and birds. The vernacular translators wrongly render it--'Behold the affection that is cherished by those that are good towards even the beasts and birds!'

337:1 The correct reading is Murtina (as in the Bombay text) and not Mrityuna. The Burdwan version adopts the incorrect reading.

338:1 The allusion is to the story of Rama having restored a dead Brahmana boy. During Rama's righteous reign there were no premature deaths in his kingdom. It happened, however, one day that a Brahmana father came to Rama's court and complained of the premature death of his son. Rama instantly began to enquire after the cause. Some sinful act in some corner of the kingdom, it was suspected, had caused the deed. Soon enough Rama discovered a Sudra of the name of Samvuka engaged in the heart of a deep forest in ascetic penances. The king instantly cut off the man's head inasmuch as a Sudra by birth had no right to do what that man was doing. As soon as righteousness was upheld, the deceased Brahmana boy revived. (Ramayana, Uttarakandam).

339:1 Literally, 'by giving up their own bodies'.

339:2 i.e., he is sure to come back to life.

12.150.1

भीष्म उवाच
अत्राप्युदाहरन्तीममितिहासं पुरातनम्
संवादं भरतश्रेष्ठ शल्मलेः पवनस्य च

12.150.2

हिमवन्तं समासाद्य महानासीद्वनस्पतिः
वर्षपूगाभिसंवृद्धः शाखास्कन्धपलाशवान्

12.150.3

तत्र स्म मत्ता मातङ्गा धर्मार्ताः श्रमकर्शिताः
विश्रमन्ति महाबाहो तथान्या मृगजातयः

12.150.4

नल्वमात्रपरीणाहो घनच्छायो वनस्पतिः
शुकशारिकसंघुष्टः फलवान्पुष्पवानपि

12.150.5

सार्थिका वणिजश्चापि तापसाश्च वनौकसः
वसन्ति वासान्मार्गस्थाः सुरम्ये तरुसत्तमे

12.150.6

तस्या ता विपुलाः शाखा दृष्ट्वा स्कन्धांश्च सर्वतः
अभिगम्याब्रवीदेनं नारदो भरतर्षभ

12.150.7

अहो नु रमणीयस्त्वमहो चासि मनोरमः
प्रीयामहे त्वया नित्यं तरुप्रवर शल्मले

12.150.8

सदैव शकुनास्तात मृगाश्चाधस्तथा गजाः
वसन्ति तव संहृष्टा मनोहरतरास्तथा

12.150.9

तव शाखा महाशाख स्कन्धं च विपुलं तथा
न वै प्रभग्नान्पश्यामि मारुतेन कथंचन

12.150.10

किं नु ते मारुतस्तात प्रीतिमानथ वा सुहृत्
त्वां रक्षति सदा येन वनेऽस्मिन्पवनो ध्रुवम्

12.150.11

विवान्हि पवनः स्थानाद्वृक्षानुच्चावचानपि
पर्वतानां च शिखराण्याचालयति वेगवान्

12.150.12

शोषयत्येव पातालं विवान्गन्धवहः शुचिः
ह्रदांश्च सरितश्चैव सागरांश्च तथैव ह

12.150.13

त्वां संरक्षेत पवनः सखित्वेन न संशयः
तस्माद्बहलशाखोऽसि पर्णवान्पुष्पवानपि

12.150.14

इदं च रमणीयं ते प्रतिभाति वनस्पते
यदिमे विहगास्तात रमन्ते मुदितास्त्वयि

12.150.15

एषां पृथक्समस्तानां श्रूयते मधुरः स्वरः
पुष्पसंमोदने काले वाशतां सुमनोहरम्

12.150.16

तथेमे मुदिता नागाः स्वयूथकुलशोभिनः
घर्मार्तास्त्वां समासाद्य सुखं विन्दन्ति शल्मले

12.150.17

तथैव मृगजातीभिरन्याभिरुपशोभसे
तथा सार्थाधिवासैश्च शोभसे मेरुवद्द्रुम

12.150.18

ब्राह्मणैश्च तपःसिद्धैस्तापसैः श्रमणैरपि
त्रिविष्टपसमं मन्ये तवायतनमेव ह

Translation — Kisari Mohan Ganguli

"Yudhishthira said, "If a person, weak, worthless, and light-hearted, O grand sire, doth from folly provoke, by means of unbecoming and boastful speeches, a powerful foe always residing in his vicinity, competent to do good (when pleased) and chastise (when displeased), and always ready for action, how should the former, relying on his own strength, act when the latter advances against him in anger and from desire of exterminating him?'

"Bhishma said, 'In this connection is cited, O chief of the Bharatas, the old story of the discourse between Salmali and Pavana. There was a lordly (Salmali) tree on one of the heights of Himavat. Having grown for many centuries, he had spread out his branches wide around. His trunk also was huge and his twigs and leaves were innumerable. Under his shade toil-worn elephants in rut, bathed in sweat, used to rest, and many animals of other

species also. The girth of his trunk was four hundred cubits, and dense was the shade of his branches and leaves. Loaded with flowers and fruits, it was the abode of innumerable parrots, male and female. In travelling along their routes, caravans of merchants and traders, and ascetics, residing in the woods, used to rest under the shade of that delightful monarch of the forest. One day, the sage Narada, O bull of Bharata's race, seeing the wide-extending and innumerable branches of that tree and the circumference of his trunk, approached and addressed him, saying, 'O thou art delightful! O thou art charming! O foremost of trees, O Salmali, I am always delighted at thy sight! O charming tree, delightful birds of diverse kinds, and elephants and other animals, cheerfully live; on thy branches and under their shade. Thy branches, O wide-branched monarch of the forest, and thy trunk are gigantic. I never see any of them broken by the god of the wind. Is it, O child, the case that Pavana is pleased with thee and is thy friend so that he protects thee always in these woods? The illustrious Pavana possessed of great speed and force moveth from their sites the tallest and strongest trees, and even mountain summits. That sacred bearer of perfumes, blowing (when he wills) drieth up rivers and takes and seas, including the very nether region. Without doubt, Pavana protects thee through friendship. It is for this reason that, though possessed of innumerable branches, thou art still graced with leaves and flowers. O monarch of the forest, this thy verdure is delightful since these winged creatures, O child, filled with joy, sport on thy twigs and branches. During the season when thou puttest forth thy blossoms, the sweet notes of all these denizens of thy branches are heard separately when they indulge in their melodious songs. Then, again, O Salmali, these elephants that are the ornaments of their species, bathed in sweat and indulging in cries (of delight), approach thee and find happiness here. Similarly, diverse other species of animals inhabiting the woods, contribute to adorn thee. Indeed, O tree, thou lookest beautiful even like the mountains of Meru peopled by creatures of every kind. Resorted to also by Brahmanas crowned with ascetic success, by others engaged in penances, and by Yatis devoted to contemplation, 1 this thy region, I think, resembles heaven itself.'"

342:1 The word sramana is used in Brahmanical literature to signify a certain order of ascetics or yatis that have renounced work for meditation. It is also frequently employed to mean a person of low life or profession. It should be noted, however, that in Buddhistic literature the word came to be exclusively used for Buddhist monks.

12.150.19

बन्धुत्वादथ वा सख्याच्छल्मले नात्र संशयः
पालयत्येव सततं भीमः सर्वत्रगोऽनिलः

12.150.20

न्यग्भावं परमं वायोः शल्मले त्वमुपागतः
तवाहमस्मीति सदा येन रक्षति मारुतः

12.150.21

न तं पश्याम्यहं वृक्षं पर्वतं वापि तं दृढम्
यो न वायुबलाद्भग्नः पृथिव्यामिति मे मतिः

12.150.22

त्वं पुनः कारणैर्नूनं शल्मले रक्ष्यसे सदा
वायुना सपरीवारस्तेन तिष्ठस्यसंशयम्

12.150.23

शल्मलिरुवाच
न मे वायुः सखा ब्रह्मन्न बन्धुर्न च मे सुहृत्
परमेष्ठी तथा नैव येन रक्षति मानिलः

12.150.24

मम तेजोबलं वायोर्भीममपि हि नारद
कलामष्टादशीं प्राणैर्न मे प्राप्नोति मारुतः

12.150.25

आगच्छन्परमो वायुर्मया विष्टम्भितो बलात्
रुजन्द्रुमान्पर्वतांश्च यच्चान्यदपि किंचन

12.150.26

स मया बहुशो भग्नः प्रभञ्जन्वै प्रभञ्जनः
तस्मान्न बिभ्ये देवर्षे क्रुद्धादपि समीरणात्

12.150.27

नारद उवाच
शल्मले विपरीतं ते दर्शनं नात्र संशयः
न हि वायोर्बलेनास्ति भूतं तुल्यबलं क्वचित्

12.150.28

इन्द्रो यमो वैश्रवणो वरुणश्च जलेश्वरः
न तेऽपि तुल्या मरुतः किं पुनस्त्वं वनस्पते

12.150.29

यद्धि किंचिदिह प्राणि शल्मले चेष्टते भुवि
सर्वत्र भगवान्वायुश्चेष्टाप्राणकरः प्रभुः

12.150.30

एष चेष्टयते सम्यक्प्राणिनः सम्यगायतः
असम्यगायतो भूयश्चेष्टते विकृतो नृषु

12.150.31

स त्वमेवंविधं वायुं सर्वसत्त्वभृतां वरम्
न पूजयसि पूज्यं तं किमन्यद्बुद्धिलाघवात्

12.150.32

असारश्चासि दुर्बुद्धे केवलं बहु भाषसे
क्रोधादिभिरवच्छन्नो मिथ्या वदसि शल्मले

12.150.33

मम रोषः समुत्पन्नस्त्वय्येवं संप्रभाषति
ब्रवीम्येष स्वयं वायोस्तव दुर्भाषितं बहु

12.150.34

चन्दनैः स्पन्दनैः शालैः सरलैर्देवदारुभिः
वेतसैर्बन्धनैश्चापि ये चान्ये बलवत्तराः

12.150.35

तैश्चापि नैवं दुर्बुद्धे क्षिप्तो वायुः कृतात्मभिः
ते हि जानन्ति वायोश्च बलमात्मन एव च

12.150.36

तस्मात्ते वै नमस्यन्ति श्वसनं द्रुमसत्तमाः
त्वं तु मोहान्न जानीषे वायोर्बलमनन्तकम्

Translation — Kisari Mohan Ganguli

"Narada said, 'Without doubt, O Salmali, the terrible and irresistible god of the wind always protects thee from friendliness or amity. It seems, O Salmali,

that a close intimacy has come to subsist between thee and the Wind. It seems thou hast said unto him these words, viz., 'I am thine,' and it is for this reason that the Wind-god protects thee. I do not see the tree or mountain or mansion in this world that may not, I think, be broken by the Wind. Without doubt thou standest here with all thy branches and twigs and leaves, simply because, O Salmali, thou art protected by the Wind for some reason or reasons (unknown to us).'

"The Salmali said, 'The Wind, O regenerate one, is neither my friend nor mate nor well-wisher. Indeed, he is neither my great Ordainer that he should protect me. My fierce energy and might, O Narada, are greater than the Wind's. In truth, the strength of the Wind comes up to about only an eighteenth part of mine. When the Wind comes in rage, tearing up trees and mountains and other things, I curb his strength by putting forth mine. Indeed, the Wind that breaks many things has himself been repeatedly broken by me. For this reason, O Celestial Rishi, I am not afraid of him even when he comes in wrath.'

"Narada said, 'O Salmali, thy protection seems to be thoroughly perverse. There is no doubt in this. There is no created thing which is equal to the Wind in strength. Even Indra, or Yama, or Vaisravana, the lord of the waters, is not equal to the god of the wind in might. What need, therefore, be said of thee that art only a tree? Whatever creature in this world, O Salmali, does whatever act, the illustrious Wind-god it is that is at all times the cause of that act, since it is he that is the giver of life. When that god exerts himself with propriety, he makes all living creatures live at their ease. When, however, he exerts improperly, calamities overtake the creatures of the world. What else can it be than weakness of understanding which induces thee to thus withhold thy worship from the god of wind, that foremost of creatures in the universe, that being deserving of worship? Thou art worthless and of a wicked understanding. Indeed, thou indulgest only in unmeaning brag. Thy intelligence being confounded by wrath and other evil passions, thou speakest only untruths, O Salmali! I am certainly angry with thee for thy indulging in such speeches. I shall myself report to the god of the wind all these derogatory words of thine. Chandanas, and Syandanas, and Salas, and Saralas and Devadarus and Vetavas and Dhanwanas and other trees of good souls that are far stronger than thou art, have never, O thou of wicked understanding, uttered such invectives against the Wind. All of them know the might of the Wind as also the might that is possessed by each of them. For these reasons those foremost of trees bow down their heads in respect to that deity. Thou, however, through folly, knowest not the infinite might of the Wind. I shall, therefore, repair to the presence of that god (for apprising him of thy contempt for him).'"

12.151.1

भीष्म उवाच
एवमुक्त्वा तु राजेन्द्र शल्मलिं ब्रह्मवित्तमः
नारदः पवने सर्वं शल्मलेर्वाक्यमब्रवीत्

12.151.2

हिमवत्पृष्ठजः कश्चिच्छल्मलिः परिवारवान्
बृहन्मूलो बृहच्छाखः स त्वां वायोऽवमन्यते

12.151.3

बहून्याक्षेपयुक्तानि त्वामाह वचनानि सः
न युक्तानि मया वायो तानि वक्तुं त्वयि प्रभो

12.151.4

जानामि त्वामहं वायो सर्वप्राणभृतां वरम्
वरिष्ठं च गरिष्ठं च क्रोधे वैवस्वतं यथा

12.151.5

एवं तु वचनं श्रुत्वा नारदस्य समीरणः
शल्मलिं तमुपागम्य क्रुद्धो वचनमब्रवीत्

12.151.6

शल्मले नारदे यत्तत्त्वयोक्तं मद्विगर्हणम्
अहं वायुः प्रभावं ते दर्शयाम्यात्मनो बलम्

12.151.7

नाहं त्वा नाभिजानामि विदितश्चासि मे द्रुम
पितामहः प्रजासर्गे त्वयि विश्रान्तवान्प्रभुः

12.151.8

तस्य विश्रमणादेव प्रसादो यः कृतस्तव
रक्ष्यसे तेन दुर्बुद्धे नात्मवीर्याद्द्रुमाधम

12.151.9

यन्मा त्वमवजानीषे यथान्यं प्राकृतं तथा
दर्शयाम्येष आत्मानं यथा मामवभोत्स्यसे

12.151.10

एवमुक्तस्ततः प्राह शल्मलिः प्रहसन्निव
पवन त्वं वने क्रुद्धो दर्शयात्मानमात्मना

12.151.11

मयि वै त्यज्यतां क्रोधः किं मे क्रुद्धः करिष्यसि
न ते बिभेमि पवन यद्यपि त्वं स्वयंप्रभुः

12.151.12

इत्येवमुक्तः पवनः श्व इत्येवाब्रवीद्वचः
दर्शयिष्यामि ते तेजस्ततो रात्रिरुपागमत्

12.151.13

अथ निश्चित्य मनसा शल्मलिर्वातकारितम्
पश्यमानस्तदात्मानमसमं मातरिश्वनः

12.151.14

नारदे यन्मया प्रोक्तं पवनं प्रति तन्मृषा
असमर्थो ह्यहं वायोर्बलेन बलवान्हि सः

12.151.15

मारुतो बलवान्नित्यं यथैनं नारदोऽब्रवीत्
अहं हि दुर्बलोऽन्येभ्यो वृक्षेभ्यो नात्र संशयः

12.151.16

किं तु बुद्ध्या समो नास्ति मम कश्चिद्वनस्पतिः
तदहं बुद्धिमास्थाय भयं मोक्ष्ये समीरणात्

12.151.17

यदि तां बुद्धिमास्थाय चरेयुः पर्णिनो वने
अरिष्टाः स्युः सदा क्रुद्धात्पवनान्नात्र संशयः

12.151.18

तेऽत्र बाला न जानन्ति यथा नैनान्समीरणः
समीरयेत संक्रुद्धो यथा जानाम्यहं तथा

Translation — Kisari Mohan Ganguli

"Bhishma continued, 'Having said these words unto the Salmali. that foremost of all persons conversant with Brahma, viz., Narada, represented unto the god of the wind all that the Salmali had said about him.'

"Narada said, 'There is a certain Salmali on the breast of Himavat, adorned with branches and leaves. His roots extend deep into the earth and his branches spread wide around. That tree, O god of the wind disregards thee. He spoke many words fraught with abuse of thyself. It is not proper, O Wind, that I should repeat them in thy hearing. I know, O Wind, that thou art the foremost of all created things. I know too that thou art a very superior and very mighty being, and that in wrath thou resemblest the Destroyer himself.'

"Bhishma continued, 'Hearing these words of Narada, the god of wind, wending to that Salmali, addressed him in rage and said as follows.'

"The Wind-god said, 'O Salmali, thou hast spoken in derogation of me before Narada. Know that I am the god of the wind. I shall certainly show thee my power and might. I know thee well. Thou art no stranger to me. The puissant Grandsire, while engaged in creating the world, had for a time rested under thee. It is in consequence of this incident that I have hitherto shown thee grace. O worst of trees, it is for this that thou standest unharmed, and not in consequence of thy own might. Thou regardest me lightly as if I were a vulgar thing. I shall show myself unto thee in such a way that thou mayst not again disregard me.'

"Bhishma continued, 'Thus addressed, the Salmali laughed in derision and replied, saying, 'O god of the wind, thou art angry with me. Do not forbear showing the extent of thy might. Do thou vomit all thy wrath upon me. By giving way to thy wrath, what wilt thou do to me? Even if thy might had, been thy own (instead of being derived), I would not still have been afraid of thee. I am superior to thee in might. I should not be afraid of thee. They are really strong in understanding. They, on the other hand, are not to be regarded strong that are possessed of only physical strength.' Thus addressed, the Wind-god said, 'Tomorrow I shall test thy strength.' After this, night came. The Salmali, concluding mentally what the extent is of the Wind's might and beholding his own self to be inferior to the god, began to say to himself, 'All that I said to Narada is false. I am certainly inferior in might to the Wind. Verity, he is strong in his strength. The Wind, as Narada said, is always mighty. Without doubt, I am weaker than other trees. But in intelligence no tree is my equal. Therefore, relying upon my intelligence I shall look at this fear that arises from the Wind. If the other trees in the forest all rely upon the same kind of intelligence, then, verily, no injury can result to them from the god of the Wind when he becomes angry. All of them. however, are destitute of understanding, and, therefore, they do not know, as I know, why or how the Wind succeeds in shaking and tearing them up.'"

12.151.19

ततो निश्चित्य मनसा शल्मलिः क्षुभितस्तदा
शाखाः स्कन्धान्प्रशाखाश्च स्वयमेव व्यशातयत्

12.151.20

स परित्यज्य शाखाश्च पत्राणि कुसुमानि च
प्रभाते वायुमायान्तं प्रत्यैक्षत वनस्पतिः

12.151.21

ततः क्रुद्धः श्वसन्वायुः पातयन्वै महाद्रुमान्
आजगामाथ तं देशं स्थितो यत्र स शल्मलिः

12.151.22

तं हीनपर्णं पतिताग्रशाखं; विशीर्णपुष्पं प्रसमीक्ष्य वायुः
उवाच वाक्यं स्मयमान एनं; मुदा युतं शल्मलिं रुग्णशाखम्

12.151.23

अहमप्येवमेव त्वां कुर्वाणः शल्मले रुषा
आत्मना यत्कृतं कृत्स्नं शाखानामपकर्षणम्

12.151.24

हीनपुष्पाग्रशाखस्त्वं शीर्णाङ्कुरपलाशवान्
आत्मदुर्मन्त्रितेनेह मद्वीर्यवशगोऽभवः

12.151.25

एतच्छ्रुत्वा वचो वायोः शल्मलिर्व्रीडितस्तदा
अतप्यत वचः स्मृत्वा नारदो यत्तदाब्रवीत्

12.151.26

एवं यो राजशार्दूल दुर्बलः सन्बलीयसा
वैरमासज्जते बालस्तप्यते शल्मलिर्यथा

12.151.27

तस्माद्वैरं न कुर्वीत दुर्बलो बलवत्तरैः
शोचेद्धि वैरं कुर्वाणो यथा वै शल्मलिस्तथा

12.151.28

न हि वैरं महात्मानो विवृण्वन्त्यपकारिषु
शनैः शनैर्महाराज दर्शयन्ति स्म ते बलम्

12.151.29

वैरं न कुर्वीत नरो दुर्बुद्धिर्बुद्धिजीविना
बुद्धिर्बुद्धिमतो याति तूलेष्विव हुताशनः

12.151.30

न हि बुद्ध्या समं किंचिद्विद्यते पुरुषे नृप
तथा बलेन राजेन्द्र न समोऽस्तीति चिन्तयेत्

12.151.31

तस्मात्क्षमेत बालाय जडाय बधिराय च
बलाधिकाय राजेन्द्र तद्दृष्टं त्वयि शत्रुहन्

12.151.32

अक्षौहिण्यो दशैका च सप्त चैव महाद्युते
बलेन न समा राजन्नर्जुनस्य महात्मनः

12.151.33

हतास्ताश्चैव भग्नाश्च पाण्डवेन यशस्विना
चरता बलमास्थाय पाकशासनिना मृधे

12.151.34

उक्तास्ते राजधर्माश्च आपद्धर्माश्च भारत
विस्तरेण महाराज किं भूयः प्रब्रवीमि ते

Translation — Kisari Mohan Ganguli

"Bhishma said, 'Having settled this in his mind, the Salmali. in sorrow, himself caused all his branches, principal and subsidiary, to be cut off. Casting off his branches and leaves and flowers, at morn the tree looked steadily at the Wind, as he came towards him. Filled with rage and breathing hard, the Wind advanced, felling large trees, towards that spot where the Salmali stood. Beholding him divested of top and branches and leaves and flowers, the Wind, filled with joy, smilingly addressed that lord of the forest which had before such a gigantic appearance, these words.'

"The Wind said, 'Filled with rage, O Salmali, I would have done to thee precisely what thou hast done to thyself by lopping off all thy branches. Thou art now divested of thy proud top and flowers, and thou art now without thy shoots and leaves. In consequence of thy own evil counsels, thou hast been brought under my power.'

"Bhishma continued, 'Hearing these words of the Wind, the Salmali felt great shame. Remembering also the words that Narada had said, he began to repent greatly for his folly. Even in this way, O tiger among kings, a weak and foolish person, by provoking the enmity of a powerful one, is at last obliged to repent like the Salmali in fable. Even when possessed of equal might, people do not suddenly wage hostilities with those that have injured them. On the other hand, they display their might gradually, O king! A person of foolish understanding should never provoke the hostility of one that is possessed of intelligence. In such cases the intelligence of the intelligent man penetrates (the subject upon which it is employed) like fire penetrating a heap of dry grass. Intelligence is the most precious possession that a person call have. Similarly, O king, a man can have nothing here more valuable than might. One should, therefore, overlook the wrongs inflicted by a person possessed of superior strength, even as one should overlook (from compassion) the acts of a child, and idiot, or one that is blind or deaf. The wisdom of this saying is witnessed in thy case, O slayer of foes. The eleven Akshauhinis (of Duryodhana), O thou of great splendour, and the seven (collected by thyself), were not, in might equal to the single-handed Arjuna of high soul. All the troops (of Duryodhana), therefore, were routed and slain by that illustrious Pandava, that son of Paka's chastiser, as he coursed on the field of battle, relying on his own strength. I have. O Bharata, discoursed to thee of the duties of kings and the morality of duties in detail. What else. O king, dost thou wish to hear!'"

12.152.1

युधिष्ठिर उवाच
पापस्य यदधिष्ठानं यतः पापं प्रवर्तते
एतदिच्छाम्यहं ज्ञातुं तत्त्वेन भरतर्षभ

12.152.2

भीष्म उवाच
पापस्य यदधिष्ठानं तच्छृणुष्व नराधिप
एको लोभो महाग्राहो लोभात्पापं प्रवर्तते

12.152.3

अतः पापमधर्मश्च तथा दुःखमनुत्तमम्
निकृत्या मूलमेतद्धि येन पापकृतो जनाः

12.152.4

लोभात्क्रोधः प्रभवति लोभात्कामः प्रवर्तते
लोभान्मोहश्च माया च मानस्तम्भः परासुता

12.152.5

अक्षमा ह्रीपरित्यागः श्रीनाशो धर्मसंक्षयः
अभिध्याप्रज्ञता चैव सर्वं लोभात्प्रवर्तते

12.152.6

अन्यायश्चावितर्कश्च विकर्मसु च याः क्रियाः
कूटविद्यादयश्चैव रूपैश्वर्यमदस्तथा

12.152.7

सर्वभूतेष्वविश्वासः सर्वभूतेष्वनार्जवम्
सर्वभूतेष्वभिद्रोहः सर्वभूतेष्वयुक्तता
हरणं परवित्तानां परदाराभिमर्शनम्

12.152.8

वाग्वेगो मानसो वेगो निन्दावेगस्तथैव च
उपस्थोदरयोर्वेगो मृत्युवेगश्च दारुणः

12.152.9

ईर्ष्यावेगश्च बलवान्मिथ्यावेगश्च दुस्त्यजः
रसवेगश्च दुर्वारः श्रोत्रवेगश्च दुःसहः

12.152.10

कुत्सा विकत्था मात्सर्यं पापं दुष्करकारिता
साहसानां च सर्वेषामकार्याणां क्रियास्तथा

12.152.11

जातौ बाल्येऽथ कौमारे यौवने चापि मानवः
न संत्यजत्यात्मकर्म यन्न जीर्यति जीर्यतः

12.152.12

यो न पूरयितुं शक्यो लोभः प्राप्त्या कुरूद्वह
नित्यं गम्भीरतोयाभिरापगाभिरिवोदधिः
न प्रहृष्यति लाभैर्यो यश्च कामैर्न तृप्यति

12.152.13

यो न देवैर्न गन्धर्वैर्नासुरैर्न महोरगैः
ज्ञायते नृप तत्त्वेन सर्वैर्भूतगणैस्तथा
स लोभः सह मोहेन विजेतव्यो जितात्मना

12.152.14

दम्भो द्रोहश्च निन्दा च पैशुन्यं मत्सरस्तथा
भवन्त्येतानि कौरव्य लुब्धानामकृतात्मनाम्

12.152.15

सुमहान्त्यपि शास्त्राणि धारयन्ति बहुश्रुताः
छेत्तारः संशयानां च क्लिश्यन्तीहाल्पबुद्धयः

12.152.16

द्वेषक्रोधप्रसक्ताश्च शिष्टाचारबहिष्कृताः
अन्तःक्षुरा वाङ्मधुराः कूपाश्छन्नास्तृणैरिव
धर्मवैतंसिकाः क्षुद्रा मुष्णन्ति ध्वजिनो जगत्

12.152.17

कुर्वते च बहून्मार्गांस्तांस्तान्हेतुबलाश्रिताः
सर्वं मार्गं विलुम्पन्ति लोभाज्ञानेषु निष्ठिताः

12.152.18

धर्मस्याह्रियमाणस्य लोभग्रस्तैर्दुरात्मभिः
या या विक्रियते संस्था ततः साभिप्रपद्यते

12.152.19

दर्पः क्रोधो मदः स्वप्नो हर्षः शोकोऽतिमानिता
तत एव हि कौरव्य दृश्यन्ते लुब्धबुद्धिषु
एतानशिष्टान्बुध्यस्व नित्यं लोभसमन्वितान्

12.152.20

शिष्टांस्तु परिपृच्छेथा यान्वक्ष्यामि शुचिव्रतान्
येषु वृत्तिभयं नास्ति परलोकभयं न च

12.152.21

नामिषेषु प्रसङ्गोऽस्ति न प्रियेष्वप्रियेषु च
शिष्टाचारः प्रियो येषु दमो येषु प्रतिष्ठितः

12.152.22

सुखं दुःखं परं येषां सत्यं येषां परायणम्
दातारो न गृहीतारो दयावन्तस्तथैव च

12.152.23

पितृदेवातिथेयाश्च नित्योद्युक्तास्तथैव च
सर्वोपकारिणो धीराः सर्वधर्मानुपालकाः

12.152.24

सर्वभूतहिताश्चैव सर्वदेयाश्च भारत
न ते चालयितुं शक्या धर्मव्यापारपारगाः

12.152.25

न तेषां भिद्यते वृत्तं यत्पुरा साधुभिः कृतम्
न त्रासिनो न चपला न रौद्राः सत्पथे स्थिताः

12.152.26

ते सेव्याः साधुभिर्नित्यं येष्वहिंसा प्रतिष्ठिता
कामक्रोधव्यपेता ये निर्ममा निरहंकृताः
सुव्रताः स्थिरमर्यादास्तानुपास्स्व च पृच्छ च

12.152.27

न गवार्थं यशोर्थं वा धर्मस्तेषां युधिष्ठिर
अवश्यकार्य इत्येव शरीरस्य क्रियास्तथा

12.152.28

न भयं क्रोधचापल्यं न शोकस्तेषु विद्यते
न धर्मध्वजिनश्चैव न गुह्यं किंचिदास्थिताः

12.152.29

येष्वलोभस्तथामोहो ये च सत्यार्जवे रताः
तेषु कौन्तेय रज्येथा येष्वतन्द्रीकृतं मनः

12.152.30

ये न हृष्यन्ति लाभेषु नालाभेषु व्यथन्ति च
निर्ममा निरहंकाराः सत्त्वस्थाः समदर्शिनः

12.152.31

लाभालाभौ सुखदुःखे च तात; प्रियाप्रिये मरणं जीवितं च
समानि येषां स्थिरविक्रमाणां; बुद्धात्मनां सत्त्वमवस्थितानाम्

12.152.32

सुखप्रियैस्तान्सुमहाप्रतापा;न्यत्तोऽप्रमत्तश्च समर्थयेथाः
दैवात्सर्वे गुणवन्तो भवन्ति; शुभाशुभा वाक्प्रलापा यथैव

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'I desire, O bull of Bharata's race, to hear in detail the source from which sin proceeds and the foundation upon which it rests.'

"Bhishma said, 'Hear, O King, what the foundation is of sin. Covetousness alone is a great destroyer (of merit and goodness). From covetousness proceeds sin. It is from this source that sin and irreligiousness flow, together with great misery. This covetousness is the spring of also all the cunning and hypocrisy in the world. It is covetousness that makes men commit sin. From covetousness proceeds wrath; from covetousness flows lust, and it is from covetousness that loss of judgment, deception, pride, arrogance, and malice, as also vindictiveness, shamelessness, loss of prosperity, loss of virtue, anxiety, and infamy spring, miserliness, cupidity, desire for every kind of improper act, pride of birth, pride of learning, pride of beauty, pride of wealth, pitilessness for all creatures, malevolence towards all, mistrust in respect of all, insincerity towards all, appropriation of other people's wealth, ravishment of other people's wives, harshness of speech, anxiety, propensity to speak ill of others, violent craving for the indulgence of lust, gluttony, liability to premature death, violent propensity towards malice, irresistible liking for falsehood, unconquerable appetite for indulging in the passions, insatiable desire for indulging the ear, evil-speaking, boastfulness, arrogance, non-doing of duties, rashness, and perpetration of every kind of evil act,--all these proceed from covetousness. In life, men are unable, whether infants or youth or adults, to abandon covetousness. Such is the nature of covetousness that it never decays even with the decay of life. Like the ocean that can never be filled by the constant discharge of even innumerable rivers of immeasurable depths, covetousness is incapable of being gratified by acquisitions to any extent. The covetousness, however, which is never gratified by acquisitions and satiated by the accomplishment of desires, that which is not known in its real nature by the gods, the Gandharvas, the Asuras, the great snakes, and, in fact, by all classes of beings, that irresistible passion, along with that folly which invites the heart to the unrealities of the world, should ever be conquered by a person of cleansed soul. Pride, malice, slander, crookedness, and incapacity to hear other people's good, are vices, O descendant of Kuru, that are to be seen in persons of uncleansed soul under the domination of covetousness. Even persons of great learning who bear in their minds all the voluminous scriptures, and who are competent to dispel the doubts of others, show themselves in this respect to be of weak understanding and feel great misery in consequence of this passion. Covetous men are wedded to envy and anger. They are outside the pale of good behaviour. Of crooked hearts, the speeches they utter are sweet. They resemble, therefore, dark pits whose mouths are covered with grass. They attire themselves in the hypocritical cloak of religion. Of low minds, they rob the world, setting up (if need be) the standard of religion and virtue. Relying upon the strength of apparent reasons, they create diverse kinds of schisms in religion. Intent upon accomplishing the purposes of cupidity, they destroy the ways of righteousness. When wicked-souled persons under the domination of covetousness apparently practise the duties of righteousness, the consequence that results is that the desecrations committed by them soon become current among men. Pride, anger, arrogance, insensibility, paroxysms of joy and sorrow, and self-importance, all these, O descendant of Kuru, are

to be seen in persons swayed by covetousness. Know that they who are always under the influence of covetousness are wicked. I shall now tell thee of those about whom thou askest, viz., those who are called good and whose practices are pure. They who have no fear of an obligation to return to this world (after death), they who have no fear of the next world, they who are not addicted to animal food and who have no liking for what is agreeable and no dislike for what is otherwise, they to whom good behaviour is ever dear, they in whom there is self-restraint, they to whom pleasure and pain are equal, they who have truth for their high refuge, they who give but not take, they who have compassion, they who worship Pitris, gods and guests, they who are always ready to exert themselves (for the good of others), they who are universal benefactors, they who are possessed of great courage (of mind), they who observe all the duties laid down in the scriptures, they who are devoted to the good of all, they who can give their all and lay down their very lives for others, are regarded as good and virtuous, O Bharata! Those promoters of righteousness are incapable of being forced away from the path of virtue. Their conduct, conformable to the model set by the righteous men of old, can never be otherwise. They are perfectly fearless, they are tranquil, they are mild, and they always adhere to the right path. Full of compassion, they are always worshipped by the good. They are free from lust and anger. They are not attached to any worldly object. They have no pride. They are observant of excellent vows. They are always objects of regard. Do thou, therefore, always wait upon them and seek instruction from them. They never acquire virtue, O Yudhishthira, for the, sake of wealth or of fame. They acquire it on the other hand, because it is a duty like that of cherishing the body. Fear, wrath, restlessness, and sorrow do not dwell in them. There is not the outward garb of religion for misleading their fellowmen. There is no mystery with them. They are perfectly contented. There is no error of judgment arising from covetousness. They are always devoted to truth and sincerity. Their hearts never fall from righteousness. Thou shouldst show thy regard for them always, O son of Kunti! They are never delighted at any acquisition or pained at any loss. Without attachment to anything, and freed from pride, they are wedded to the quality of goodness, and they cast an equal eye on all. Gain and loss, weal and woe, the agreeable and the disagreeable, life and death, are equal in the eyes of those men of firm tread, engaged in the pursuit of (divine) knowledge, and devoted to the path of tranquillity and righteousness. Keeping thy senses under restraint and without yielding to heedlessness, thou shouldst always worship those high-souled persons who bear such love for virtue. O blessed one, one's words become productive of good only through the favour of the gods. Under other circumstances, words produce evil consequence." 1'

347:1 This is how Nilakantha seems to explain the line, Bhishma is anxious about the effect of his instructions. He says that those instructions would bear fruit if the gods will it; otherwise, his words would go for nothing, however carefully he might speak.

12.153.1

युधिष्ठिर उवाच
अनर्थानामधिष्ठानमुक्तो लोभः पितामह
अज्ञानमपि वै तात श्रोतुमिच्छामि तत्त्वतः

12.153.2

भीष्म उवाच
करोति पापं योऽज्ञानान्नात्मनो वेत्ति च क्षमम्
प्रद्वेष्टि साधुवृत्तांश्च स लोकस्यैति वाच्यताम्

12.153.3

अज्ञानान्निरयं याति तथाज्ञानेन दुर्गतिम्
अज्ञानात्क्लेशमाप्नोति तथापत्सु निमज्जति

12.153.4

युधिष्ठिर उवाच
अज्ञानस्य प्रवृत्तिं च स्थानं वृद्धिं क्षयोदयौ
मूलं योगं गतिं कालं कारणं हेतुमेव च

12.153.5

श्रोतुमिच्छामि तत्त्वेन यथावदिह पार्थिव
अज्ञानप्रभवं हीदं यद्दुःखमुपलभ्यते

12.153.6

भीष्म उवाच
रागो द्वेषस्तथा मोहो हर्षः शोकोऽभिमानिता
कामः क्रोधश्च दर्पश्च तन्द्रीरालस्यमेव च

12.153.7

इच्छा द्वेषस्तथा तापः परवृद्ध्युपतापिता
अज्ञानमेतन्निर्दिष्टं पापानां चैव याः क्रियाः

12.153.8

एतया या प्रवृत्तिश्च वृद्ध्यादीन्यांश्च पृच्छसि
विस्तरेण महाबाहो शृणु तच्च विशां पते

12.153.9

उभावेतौ समफलौ समदोषौ च भारत
अज्ञानं चातिलोभश्चाप्येकं जानीहि पार्थिव

12.153.10

लोभप्रभवमज्ञानं वृद्धं भूयः प्रवर्धते
स्थाने स्थानं क्षये क्षैण्यमुपैति विविधां गतिम्

12.153.11

मूलं लोभस्य महतः कालात्मगतिरेव च
छिन्नेऽच्छिन्ने तथा लोभे कारणं काल एव हि

12.153.12

तस्याज्ञानात्तु लोभो हि लोभादज्ञानमेव च
सर्वे दोषास्तथा लोभात्तस्माल्लोभं विवर्जयेत्

12.153.13

जनको युवनाश्वश्च वृषादर्भिः प्रसेनजित्
लोभक्षयाद्दिवं प्राप्तास्तथैवान्ये जनाधिपाः

12.153.14

प्रत्यक्षं तु कुरुश्रेष्ठ त्यज लोभमिहात्मना
त्यक्त्वा लोभं सुखं लोके प्रेत्य चानुचरिष्यसि

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Thou hast said, O grandsire, that the foundation of all evils is covetousness. I wish, O sire, to hear of ignorance in detail.'

"Bhishma said, 'The person who commits sin through ignorance, who does not know that his end is at hand, and who always hates those that are of good behaviour, soon incurs infamy in the world. In consequence of ignorance one sinks into hell. Ignorance is the spring of misery. Through ignorance one' suffers afflictions and incurs great danger.'

"Yudhishthira said, 'I desire, O king, to hear in detail the origin, the place, the growth, the decay, the rise, the root, the inseparable attribute, the course, the time, the cause, and the consequence, of ignorance. The misery that is felt here is all born of ignorance.' 1

"Bhishma said, 'Attachment, hate, loss of judgment, joy, sorrow, vanity, lust, anger, pride, procrastination, idleness, desire, aversion, jealousy, and all other sinful acts are all known by the common name of ignorance. 2 Hear now, O king, in detail, about its tendency, growth and other features after which thou enquirest. These two viz., ignorance and covetousness, know, O king, are the same (in substance). Both are productive of the same fruits and same faults, O Bharata! Ignorance has its origin in covetousness. As covetousness grows, ignorance also grows. Ignorance exists there where covetousness exists. As covetousness decreases, ignorance also decreases. It rises with the rise of covetousness. Manifold again is the course that it takes. The root of covetousness is loss of judgment. Loss of judgment, again, is its inseparable attribute. Eternity is ignorance's course. The time when ignorance appears is when objects of covetousness are not won. From one's ignorance proceeds covetousness, and from the latter proceeds ignorance. (Covetousness, therefore, is both the cause and consequence of ignorance). Covetousness is productive of all. For these reasons, every one should avoid covetousness. Janaka, and Yuvanaswa, and Vrishadarbhi, and Prasenajit, and other kings acquired heaven in consequence of their having repressed covetousness. Do thou also in the sight of all persons, avoid covetousness by a strong resolution, O chief of the Kurus! Avoiding covetousness thou shalt obtain happiness both here and in the next world.'"

348:1 The commentator explains that including the first, altogether 12 questions are put by Yudhishthira.

348:2 This is an answer to the first question viz., the general aspect of ignorance.

12.154.1

युधिष्ठिर उवाच
स्वाध्यायकृतयत्नस्य ब्राह्मणस्य पितामह
धर्मकामस्य धर्मात्मन्किं नु श्रेय इहोच्यते

12.154.2

बहुधादर्शने लोके श्रेयो यदिह मन्यसे
अस्मिँल्लोके परे चैव तन्मे ब्रूहि पितामह

12.154.3

महानयं धर्मपथो बहुशाखश्च भारत
किं स्विदेवेह धर्माणामनुष्ठेयतमं मतम्

12.154.4

धर्मस्य महतो राजन्बहुशाखस्य तत्त्वतः
यन्मूलं परमं तात तत्सर्वं ब्रूह्यतन्द्रितः

12.154.5

भीष्म उवाच
हन्त ते कथयिष्यामि येन श्रेयः प्रपत्स्यसे
पीत्वामृतमिव प्राज्ञो ज्ञानतृप्तो भविष्यसि

12.154.6

धर्मस्य विधयो नैके ते ते प्रोक्ता महर्षिभिः
स्वं स्वं विज्ञानमाश्रित्य दमस्तेषां परायणम्

12.154.7

दमं निःश्रेयसं प्राहुर्वृद्धा निश्चयदर्शिनः
ब्राह्मणस्य विशेषेण दमो धर्मः सनातनः

12.154.8

नादान्तस्य क्रियासिद्धिर्यथावदुपलभ्यते
दमो दानं तथा यज्ञानधीतं चातिवर्तते

12.154.9

दमस्तेजो वर्धयति पवित्रं च दमः परम्
विपाप्मा तेजसा युक्तः पुरुषो विन्दते महत्

12.154.10

दमेन सदृशं धर्मं नान्यं लोकेषु शुश्रुम
दमो हि परमो लोके प्रशस्तः सर्वधर्मिणाम्

12.154.11

प्रेत्य चापि मनुष्येन्द्र परमं विन्दते सुखम्
दमेन हि समायुक्तो महान्तं धर्ममश्नुते

12.154.12

सुखं दान्तः प्रस्वपिति सुखं च प्रतिबुध्यते
सुखं पर्येति लोकांश्च मनश्चास्य प्रसीदति

12.154.13

अदान्तः पुरुषः क्लेशमभीक्ष्णं प्रतिपद्यते
अनर्थांश्च बहूनन्यान्प्रसृजत्यात्मदोषजान्

12.154.14

आश्रमेषु चतुर्ष्वाहुर्दममेवोत्तमं व्रतम्
तस्य लिङ्गानि वक्ष्यामि येषां समुदयो दमः

12.154.15

क्षमा धृतिरहिंसा च समता सत्यमार्जवम्
इन्द्रियावजयो दाक्ष्यं मार्दवं ह्रीरचापलम्

12.154.16

अकार्पण्यमसंरम्भः संतोषः प्रियवादिता
अविवित्सानसूया चाप्येषां समुदयो दमः

12.154.17

गुरुपूजा च कौरव्य दया भूतेष्वपैशुनम्
जनवादोऽमृषावादः स्तुतिनिन्दाविवर्जनम्

12.154.18

कामः क्रोधश्च लोभश्च दर्पः स्तम्भो विकत्थनम्
मोह ईर्ष्यावमानश्चेत्येतद्दान्तो न सेवते

12.154.19

अनिन्दितो ह्यकामात्माथाल्पेच्छोऽथानसूयकः
समुद्रकल्पः स नरो न कदाचन पूर्यते

12.154.20

अहं त्वयि मम त्वं च मयि ते तेषु चाप्यहम्
पूर्वसंबन्धिसंयोगान्नैतद्दान्तो निषेवते

12.154.21

सर्वा ग्राम्यास्तथारण्या याश्च लोके प्रवृत्तयः
निन्दां चैव प्रशंसां च यो नाश्रयति मुच्यते

12.154.22

मैत्रोऽथ शीलसंपन्नः सुसहायपरश्च यः
मुक्तश्च विविधैः सङ्गैस्तस्य प्रेत्य महत्फलम्

12.154.23

सुवृत्तः शीलसंपन्नः प्रसन्नात्मात्मविद्बुधः
प्राप्येह लोके सत्कारं सुगतिं प्रतिपद्यते

12.154.24

कर्म यच्छुभमेवेह सद्भिराचरितं च यत्
तदेव ज्ञानयुक्तस्य मुनेर्धर्मो न हीयते

12.154.25

निष्क्रम्य वनमास्थाय ज्ञानयुक्तो जितेन्द्रियः
कालाकाङ्क्षी चरन्नेवं ब्रह्मभूयाय कल्पते

12.154.26

अभयं यस्य भूतेभ्यो भूतानामभयं यतः
तस्य देहाद्विमुक्तस्य भयं नास्ति कुतश्चन

12.154.27

अवाचिनोति कर्माणि न च संप्रचिनोति ह
समः सर्वेषु भूतेषु मैत्रायणगतिश्चरेत्

12.154.28

शकुनीनामिवाकाशे जले वारिचरस्य वा
यथा गतिर्न दृश्येत तथा तस्य न संशयः

12.154.29

गृहानुत्सृज्य यो राजन्मोक्षमेवाभिपद्यते
लोकास्तेजोमयास्तस्य कल्पन्ते शाश्वतीः समाः

12.154.30

संन्यस्य सर्वकर्माणि संन्यस्य विधिवत्तपः
संन्यस्य विविधा विद्याः सर्वं संन्यस्य चैव ह

12.154.31

कामेषु चाप्यनावृत्तः प्रसन्नात्मात्मविच्छुचिः
प्राप्येह लोके सत्कारं स्वर्गं समभिपद्यते

12.154.32

यच्च पैतामहं स्थानं ब्रह्मराशिसमुद्भवम्
गुहायां पिहितं नित्यं तद्दमेनाभिपद्यते

12.154.33

ज्ञानारामस्य बुद्धस्य सर्वभूताविरोधिनः
नावृत्तिभयमस्तीह परलोके भयं कुतः

12.154.34

एक एव दमे दोषो द्वितीयो नोपपद्यते
यदेनं क्षमया युक्तमशक्तं मन्यते जनः

12.154.35

एतस्य तु महाप्राज्ञ दोषस्य सुमहान्गुणः
क्षमायां विपुला लोकाः सुलभा हि सहिष्णुना

12.154.36

दान्तस्य किमरण्येन तथादान्तस्य भारत
यत्रैव हि वसेद्दान्तस्तदरण्यं स आश्रमः

12.154.37

वैशंपायन उवाच
एतद्भीष्मस्य वचनं श्रुत्वा राजा युधिष्ठिरः
अमृतेनेव संतृप्तः प्रहृष्टः समपद्यत

12.154.38

पुनश्च परिपप्रच्छ भीष्मं धर्मभृतां वरम्
तपः प्रति स चोवाच तस्मै सर्वं कुरूद्वह

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'O grandsire, O thou of virtuous soul, what, indeed, is

said to be productive of great merit 1 for a person attentively engaged in the study of the Vedas and desirous of acquiring virtue? That which is regarded in this world as productive of high merit is of diverse kinds as set forth in the scriptures. Tell me, O grandsire, about that which is regarded as such both here and hereafter. The path of duty is long and has innumerable branches, O Bharata! Amongst those duties what are those few that should, according to thee, be preferred to all others for observance? Tell me, O king, in detail, about that which is so comprehensive and which is so many-branched.'

"Bhishma said, 'I shall speak to thee of that by which thou mayst attain to high merit. Possessed as thou art of wisdom, thou shalt be gratified with the knowledge. I will impart to thee, like a person gratified with having quaffed nectar. The rules of duty that have been uttered by the great Rishis, each relying upon his own wisdom, are many. The highest among them all is self-restraint. Those amongst the ancients that were acquainted with truth said that self-restraint leads to the highest merit. As regards the Brahmana in particular, self-restraint is his eternal duty. It is from self-restraint that he obtains the due fruition of his acts. Self-restraint, in his case, surpasses (in merit) charity and sacrifice and study of the Vedas. Self-restraint enhances (his) energy. Self-restraint is highly sacred. Through self-restraint a man becomes cleansed of all his sins and endued with energy, and as a consequence, attains to the highest blessedness. We have not heard that there is any other duty in all the worlds that can equal self-restraint. Self-restraint, according to all virtuous persons, is the highest of virtues in this world. Through self-restraint, O foremost of men, a person acquires the highest happiness both here and hereafter. Endued with self-restraint, one acquires great virtue. The self-restrained man sleeps in felicity and awakes in felicity, and moves through the world in felicity. His mind is always cheerful. The man who is without self-restraint always suffers misery. Such a man brings upon himself many calamities all born of his own faults. It has been said that in all the four modes of life self-restraint is the best of vows. I shall now tell thee those indications whose sum total is called self-restraint. Forgiveness, patience, abstention from injury, impartiality, truth, sincerity, conquest of the senses, cleverness, mildness, modesty, steadiness, liberality, freedom from wrath, contentment, sweetness of speech, benevolence, freedom from malice,--the union of all these is self-restraint. It also consists, O son of Kuru, of veneration for the preceptor and universal compassion. The self-restrained man avoids both adulation and slander. Depravity, infamy, false speech, lust, covetousness, pride, arrogance, self-glorification, fear, envy and disrespect, ale all avoided by the self-restrained man. He never incurs obloquy. He is free from envy. He is never gratified with small acquisitions (in the form of earthly happiness of

any kind.) He is even like the ocean which can never be filled. 1 The man of self-restraint is never bound by the attachments that arise from earthly connections like to those involved in sentiments like these, 'I am thine, Thou art thine, They are in me, and I am in them.' Such a man, who adopts the practices of either cities or the woods, and who never indulges in slander or adulation, attains to emancipation. Practising universal friendliness, and possessed of virtuous behaviour, of cheerful soul and endued with knowledge of soul, and liberated from the diverse attachments of the earth, great is the reward that such a person obtains in the world to me. Of excellent conduct and observant of duties, of cheerful soul and possessed of learning and knowledge of self, such a man wins esteem while here and attains to a high end hereafter. All acts that are regarded as good on earth, all those acts that are practised by the righteous, constitute the path of the ascetic possessed of knowledge. A person that is good never deviates from that path. Retiring from the world and betaking himself to a life in the woods, that learned person having a complete control over the senses who treads in that path, in quiet expectation of his decease, is sure to attain to the state of Brahma. He who has no fear of any creature and of whom no creature is afraid, has, after the dissolution of his body, no fear to encounter. 2 He who exhausts his merits (by actual enjoyment) without seeking to store them up, who casts an equal eye upon all creatures and practises a course of universal friendliness, attains to Brahma. As the track of birds along the sky or of fowl over the surface of water cannot be discerned, even so the track of such a person (on earth) does not attract notice. For him, O king, who abandoning home adopts the religion of emancipation, many bright worlds wait to be enjoyed for eternity. If, abandoning all acts, abandoning penances in due course, abandoning the diverse branches of study, in fact, abandoning all things (upon which worldly men set their hearts), one becomes pure in his desires, liberated from all restraints, 3 of cheerful soul, conversant with self, and of pure heart, one then wins esteem in this world and at last attains to heaven. That eternal region of the Grandsire which springs from Vedic penances, and which is concealed in a cave, can be won by only self-restraint. 4 He who takes pleasure in true knowledge, who has become enlightened, and who never injures any creature, has no fear of coming back to this world, far less, any fear in respect of the others. 5 There is

only one fault in self-control. No second fault is noticeable in it. A person who has self-control is regarded by men as weak and imbecile. O thou of great wisdom, this attribute has only one fault. Its merits are many. By forgiveness (which is only another form of self-control), the man of self-control may easily acquire innumerable worlds. What need has a man of self-control for a forest? Similarly, O Bharata, of what use is the forest to him that has no self-control? That is a forest where the man of self-control dwells, and that is even a sacred asylum.'

"Vaisampayana continued, 'Hearing these words of Bhishma, Yudhishthira became highly gratified as if he had quaffed nectar. Again the king asked that foremost of virtuous men. That perpetuator of Kuru's race (questioned by his grandson) once more began to discourse cheerfully (on the topic raised).'"

349:1 The word Sreyas has a peculiar meaning. It implies, literally, the best of all things; hence, ordinary, in such passages, it means beatitude or the highest happiness that one may acquire in heaven. It means also those acts of virtue by which that happiness may be acquired. It should never be understood as applicable to anything connected with earthly happiness, unless, of course, the context would imply it.

350:1 The sense is that such a man never sets his heart upon things of this world, and accordingly these, when acquired, can never satisfy him. His aspirations are so great and so high above anything this world can give him that the attainment of even the region of Brahma cannot, as the commentator explains, gratify him. At first sight this may look like want of contentment, but in reality, it is not so. The grandeur of his aspirations is sought to be enforced. Contentment applies only to ordinary acquisitions, including even blessedness in heaven.

350:2 i.e., such a man is sure of attaining to a blessed end.

350:3 Such as distinctions of caste, of dress, of food, etc., etc.

350:4 A reference to the region of Brahma, which is supposed to be located within every heart. One reaches that region through penances and self-denial. The sense, of course, is that his is that pure felicity of the heart who has succeeded in driving off all evil passions therefrom.

350:5 The word used here is Buddhasya (genitive of Buddha.) May not this verse be a reference to the Buddhistic idea of a Buddha?

12.155.1

भीष्म उवाच
सर्वमेतत्तपोमूलं कवयः परिचक्षते
न ह्यतप्ततपा मूढः क्रियाफलमवाप्यते

12.155.2

प्रजापतिरिदं सर्वं तपसैवासृजत्प्रभुः
तथैव वेदानृषयस्तपसा प्रतिपेदिरे

12.155.3

तपसो ह्यानुपूर्व्येण फलमूलानिलाशनाः
त्रीँल्लोकांस्तपसा सिद्धाः पश्यन्ति सुसमाहिताः

12.155.4

औषधान्यगदादीनि तिस्रो विद्याश्च संस्कृताः
तपसैव हि सिध्यन्ति तपोमूलं हि साधनम्

12.155.5

यद्दुरापं दुराम्नायं दुराधर्षं दुरुत्सहम्
सर्वं तत्तपसा शक्यं तपो हि दुरतिक्रमम्

12.155.6

सुरापोऽसंमतादायी भ्रूणहा गुरुतल्पगः
तपसैव सुतप्तेन नरः पापाद्विमुच्यते

12.155.7

तपसो बहुरूपस्य तैस्तैर्द्वारैः प्रवर्ततः
निवृत्त्या वर्तमानस्य तपो नानशनात्परम्

12.155.8

अहिंसा सत्यवचनं दानमिन्द्रियनिग्रहः
एतेभ्यो हि महाराज तपो नानशनात्परम्

12.155.9

न दुष्करतरं दानान्नातिमातरमाश्रमः
त्रैविद्येभ्यः परं नास्ति संन्यासः परमं तपः

12.155.10

इन्द्रियाणीह रक्षन्ति धनधान्याभिगुप्तये
तस्मादर्थे च धर्मे च तपो नानशनात्परम्

12.155.11

ऋषयः पितरो देवा मनुष्या मृगसत्तमाः
यानि चान्यानि भूतानि स्थावराणि चराणि च

12.155.12

तपःपरायणाः सर्वे सिध्यन्ति तपसा च ते
इत्येवं तपसा देवा महत्त्वं चाप्यवाप्नुवन्

12.155.13

इमानीष्टविभागानि फलानि तपसा सदा
तपसा शक्यते प्राप्तुं देवत्वमपि निश्चयात्

Translation — Kisari Mohan Ganguli

"Bhishma said, 'They that are possessed of knowledge say that everything has penance for its root. That foolish person who has not undergone penances does not meet with the rewards of even his own acts. The puissant Creator created all this universe with the aid of penances. After the same manner, the Rishis acquired the Vedas through the power of penances. It was by the aid of penances that the Grandsire created food, fruit and roots. It is by penances that persons crowned with ascetic success behold the three worlds, with rapt souls. Medicines and all antidotes to injurious substances, and the diverse acts (seen here), produce their intended results through the aid of penance. The accomplishment of all purposes depends upon penance. Whatever things there are that are apparently unattainable are sure to be won by the aid of penance. Without doubt, the Rishis obtained their sixfold divine attributes through penance. A person that drinks alcoholic stimulants, one that appropriates the possessions of others without their consent, one guilty of foeticide, one that violates one's preceptor's bed, are all cleansed by penance properly practised. Penances are of many kinds. They exhibit themselves through various outlets. Of all kinds of penances, however, that one may Practise after abstaining from pleasure and enjoyment, abstention from food Is the highest and best. The penance involved in abstention from food is superior, O king, to even compassion, truthfulness of speech, gifts, and restraining the senses. There is no act more difficult to accomplish than gift. There is no mode of life that is superior to serving one's mother. There is no creature superior to those that are conversant with the three Vedas. Similarly, Renunciation constitutes the highest penance. People keep their senses under control for taking care of their virtue and heaven. In respect of such control over the senses as also in the acquisition of virtue, there is no penance higher than abstention from food. The Rishis, the gods, human beings, beasts,

birds, and whatever other creatures there are, mobile or immobile, are all devoted to penances, and whatever success they win is won through penance. Thus it was through penance that the gods acquired their superiority These (luminaries in the firmament) that have got their shares of felicity, are always the results of penance. Without doubt, through penance the very status of godhead may be acquired.'"

12.156.1

युधिष्ठिर उवाच
सत्यं धर्मे प्रशंसन्ति विप्रर्षिपितृदेवताः
सत्यमिच्छाम्यहं श्रोतुं तन्मे ब्रूहि पितामह

12.156.2

सत्यं किंलक्षणं राजन्कथं वा तदवाप्यते
सत्यं प्राप्य भवेत्किं च कथं चैव तदुच्यते

12.156.3

भीष्म उवाच
चातुर्वर्ण्यस्य धर्माणां संकरो न प्रशस्यते
अविकारितमं सत्यं सर्ववर्णेषु भारत

12.156.4

सत्यं सत्सु सदा धर्मः सत्यं धर्मः सनातनः
सत्यमेव नमस्येत सत्यं हि परमा गतिः

12.156.5

सत्यं धर्मस्तपो योगः सत्यं ब्रह्म सनातनम्
सत्यं यज्ञः परः प्रोक्तः सत्ये सर्वं प्रतिष्ठितम्

12.156.6

आचारानिह सत्यस्य यथावदनुपूर्वशः
लक्षणं च प्रवक्ष्यामि सत्यस्येह यथाक्रमम्

12.156.7

प्राप्यते हि यथा सत्यं तच्च श्रोतुं त्वमर्हसि
सत्यं त्रयोदशविधं सर्वलोकेषु भारत

12.156.8

सत्यं च समता चैव दमश्चैव न संशयः
अमात्सर्यं क्षमा चैव ह्रीस्तितिक्षानसूयता

12.156.9

त्यागो ध्यानमथार्यत्वं धृतिश्च सततं स्थिरा
अहिंसा चैव राजेन्द्र सत्याकारास्त्रयोदश

12.156.10

सत्यं नामाव्ययं नित्यमविकारि तथैव च
सर्वधर्माविरुद्धं च योगेनैतदवाप्यते

12.156.11

आत्मनीष्टे तथानिष्टे रिपौ च समता तथा
इच्छाद्वेषक्षयं प्राप्य कामक्रोधक्षयं तथा

12.156.12

दमो नान्यस्पृहा नित्यं धैर्यं गाम्भीर्यमेव च
अभयं क्रोधशमनं ज्ञानेनैतदवाप्यते

12.156.13

अमात्सर्यं बुधाः प्राहुर्दानं धर्मे च संयमम्
अवस्थितेन नित्यं च सत्येनामत्सरी भवेत्

12.156.14

अक्षमायाः क्षमायाश्च प्रियाणीहाप्रियाणि च
क्षमते सर्वतः साधुः साध्वाप्नोति च सत्यवान्

12.156.15

कल्याणं कुरुते गाढं ह्रीमान्न श्लाघते क्वचित्
प्रशान्तवाङ्मना नित्यं ह्रीस्तु धर्मादवाप्यते

12.156.16

धर्मार्थहेतोः क्षमते तितिक्षा क्षान्तिरुच्यते
लोकसंग्रहणार्थं तु सा तु धैर्येण लभ्यते

12.156.17

त्यागः स्नेहस्य यस्त्यागो विषयाणां तथैव च
रागद्वेषप्रहीणस्य त्यागो भवति नान्यथा

12.156.18

आर्यता नाम भूतानां यः करोति प्रयत्नतः
शुभं कर्म निराकारो वीतरागत्वमेव च

12.156.19

धृतिर्नाम सुखे दुःखे यथा नाप्नोति विक्रियाम्
तां भजेत सदा प्राज्ञो य इच्छेद्भूतिमात्मनः

12.156.20

सर्वथा क्षमिणा भाव्यं तथा सत्यपरेण च
वीतहर्षभयक्रोधो धृतिमाप्नोति पण्डितः

12.156.21

अद्रोहः सर्वभूतेषु कर्मणा मनसा गिरा
अनुग्रहश्च दानं च सतां धर्मः सनातनः

12.156.22

एते त्रयोदशाकाराः पृथक्सत्यैकलक्षणाः
भजन्ते सत्यमेवेह बृंहयन्ति च भारत

12.156.23

नान्तः शक्यो गुणानां हि वक्तुं सत्यस्य भारत
अतः सत्यं प्रशंसन्ति विप्राः सपितृदेवताः

12.156.24

नास्ति सत्यात्परो धर्मो नानृतात्पातकं परम्
स्थितिर्हि सत्यं धर्मस्य तस्मात्सत्यं न लोपयेत्

12.156.25

उपैति सत्याद्दानं हि तथा यज्ञाः सदक्षिणाः
व्रताग्निहोत्रं वेदाश्च ये चान्ये धर्मनिश्चयाः

12.156.26

अश्वमेधसहस्रं च सत्यं च तुलया धृतम्
अश्वमेधसहस्राद्धि सत्यमेवातिरिच्यते

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Brahmanas and Rishis and Pitris and the gods all applaud the duty of truth. I desire to hear of truth. Discourse to me upon it, O grandsire! What are the indications, O king, of truth? How may it be acquired? What is gained by practising truth, and how? Tell me all this.'

"Bhishma said, 'A confusion of the duties of the four orders is never applauded. That which is called Truth always exists in a pure and unmingled state in every one of those four orders. With those that are good, Truth is always a duty. Indeed, Truth is an eternal duty. One should reverentially bow unto Truth. Truth is the highest refuge (of all). Truth is duty; Truth is penance; Truth is Yoga; and Truth is the eternal Brahma. Truth has been said to be Sacrifice of a high order. 1 Everything rests upon Truth. I shall now tell thee the forms of Truths one after another, and its indications also in due order. It behoveth thee to hear also as to how Truth may be acquired. Truth, O Bharata, as it exists in all the world, is of thirteen kinds. The forms that Truth assumes are impartiality, self control, forgiveness, modesty, endurance, goodness, renunciation, contemplation, dignity, fortitude, compassion, and abstention from injury. These, O great monarch, are the thirteen forms of Truth. Truth is immutable, eternal, and unchangeable. It may be acquired through practices which do not militate against any of the other virtues. It may also be acquired through Yoga. When desire and aversion, as also lust and wrath, are destroyed, that attribute in consequence of which one is able to look upon one's own self and one's foe, upon one's good and one's evil, with an unchanging eye, is called impartiality. Self-control consists in never wishing for another man's possessions, in gravity and patience and capacity to allay the fears of others in respect to one's own self, and immunity from disease. It may be acquired through knowledge. Devotion to the practice of liberality and the observance of all duties are regarded by the wise as constituting goodwill. One comes to acquire universal goodwill by constant devotion to truth. As regards non-forgiveness and forgiveness, it should be stated that the attribute through which an esteemed and good man endures both what is agreeable and disagreeable, is said to be forgiveness. This virtue may well be acquired

through the practice of truthfulness. That virtue in consequence of which an intelligent man, contented in mind and speech, achieves many good deeds and never incurs the censure of others, is called modesty. It is acquired through the aid of righteousness. That virtue which forgives for the sake of virtue and profit is called endurance. It is a form of forgiveness. It is acquired through patience, and its purpose is to attach people to one's self. The casting off of affection as also of all earthly possessions, is called renunciation. Renunciation can never be acquired except by one who is divested of anger and malice. That virtue in consequence of which one does good, with watchfulness and care, to all creatures is called goodness. It hath no particular shape and consists in the divestment of all selfish attachments. That virtue owing to which one remains unchanged in happiness and misery is called fortitude. That wise man who desires his own good always practises this virtue. One should always practise forgiveness and devotedness to truth. That man of wisdom who succeeds in casting off joy and fear and wrath, succeeds in acquiring fortitude. Abstention from injury as regards all creatures in thought, word, and deed, kindness, and gift, are the eternal duties of those who are good. These thirteen attributes, though apparently distinct from one another, have but one and the same form, viz., Truth. All these, O Bharata, support Truth and strengthen it. It is impossible, O monarch, to exhaust the merits of Truth. It is for these reasons that the Brahmanas, the Pitris, and the gods, applaud Truth. There is no duty which is higher than Truth, and no sin more heinous than untruth. Indeed, Truth is the very foundation of righteousness. For this reason, one should never destroy Truth. From Truth proceed gifts, and sacrifice with presents, as well as the threefold Agnihotras, the Vedas, and everything else that leads to righteousness. Once on a time a thousand horse-sacrifices and Truth were weighed against each other in the balance. Truth weighed heavier than a thousand horse-sacrifices."'

352:1 i.e., both are equally efficacious.

12.157.1

युधिष्ठिर उवाच
यतः प्रभवति क्रोधः कामश्च भरतर्षभ
शोकमोहौ विवित्सा च परासुत्वं तथा मदः

12.157.2

लोभो मात्सर्यमीर्ष्या च कुत्सासूया कृपा तथा
एतत्सर्वं महाप्राज्ञ याथातथ्येन मे वद

12.157.3

भीष्म उवाच
त्रयोदशैतेऽतिबलाः शत्रवः प्राणिनां स्मृताः
उपासते महाराज समस्ताः पुरुषानिह

12.157.4

एते प्रमत्तं पुरुषमप्रमत्ता नुदन्ति हि
वृका इव विलुम्पन्ति दृष्ट्वैव पुरुषेतरान्

12.157.5

एभ्यः प्रवर्तते दुःखमेभ्यः पापं प्रवर्तते
इति मर्त्यो विजानीयात्सततं भरतर्षभ

12.157.6

एतेषामुदयं स्थानं क्षयं च पुरुषोत्तम
हन्त ते वर्तयिष्यामि तन्मे निगदतः शृणु

12.157.7

लोभात्क्रोधः प्रभवति परदोषैरुदीर्यते
क्षमया तिष्ठते राजञ्श्रीमांश्च विनिवर्तते

12.157.8

संकल्पाज्जायते कामः सेव्यमानो विवर्धते
अवद्यदर्शनाद्व्येति तत्त्वज्ञानाच्च धीमताम्

12.157.9

विरुद्धानि हि शास्त्राणि पश्यन्तीहाल्पबुद्धयः
विवित्सा जायते तत्र तत्त्वज्ञानान्निवर्तते

12.157.10

प्रीतेः शोकः प्रभवति वियोगात्तस्य देहिनः
यदा निरर्थकं वेत्ति तदा सद्यः प्रणश्यति

12.157.11

परासुता क्रोधलोभादभ्यासाच्च प्रवर्तते
दयया सर्वभूतानां निर्वेदात्सा निवर्तते

12.157.12

सत्त्वत्यागात्तु मात्सर्यमहितानि च सेवते
एतत्तु क्षीयते तात साधूनामुपसेवनात्

12.157.13

कुलाज्ज्ञानात्तथैश्वर्यान्मदो भवति देहिनाम्
एभिरेव तु विज्ञातैर्मदः सद्यः प्रणश्यति

12.157.14

ईर्ष्या कामात्प्रभवति संघर्षाच्चैव भारत
इतरेषां तु मर्त्यानां प्रज्ञया सा प्रणश्यति

12.157.15

विभ्रमाल्लोकबाह्यानां द्वेष्यैर्वाक्यैरसंगतैः
कुत्सा संजायते राजन्नुपेक्षाभिः प्रशाम्यति

12.157.16

प्रतिकर्तुमशक्याय बलस्थायापकारिणे
असूया जायते तीव्रा कारुण्याद्विनिवर्तते

12.157.17

कृपणान्सततं दृष्ट्वा ततः संजायते कृपा
धर्मनिष्ठां यदा वेत्ति तदा शाम्यति सा कृपा

12.157.18

एतान्येव जितान्याहुः प्रशमाच्च त्रयोदश
एते हि धार्तराष्ट्राणां सर्वे दोषास्त्रयोदश
त्वया सर्वात्मना नित्यं विजिता जेष्यसे च तान्

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Tell me, O thou of great wisdom, everything about that from which spring wrath and lust, O bull of Bharata's race, and sorrow and loss of judgment, and inclination to do (evil to others), and jealousy and malice and pride, and envy, and slander, and incapacity to bear the good of others, and unkindness, and fear. Tell me everything truly and in detail about all these.'

"Bhishma said, 'These thirteen vices are regarded as very powerful foes of all creatures. These, O Monarch, approach and tempt men from every side. They goad and afflict a heedless man or one that is insensate. Indeed, as soon as they see a person, they assail him powerfully like wolves jumping upon their prey. From these proceed all kinds of grief. From these proceed all

kinds of sin. Every mortal, O foremost of men, should always know this. I shall now speak to thee of their origin, of the objects upon which they rest, and of the means of their destruction, O lord of the earth! Listen, first, O king, with undivided attention, to the origin of wrath truly and in detail. Anger springs from covetousness. It is strengthened by the faults of others. Through forgiveness it remains dormant, and through forgiveness it disappears. As regards lust, it springs from resolution. Indulgence strengthens it. When the man of wisdom resolutely turns away from it, it disappears and dies. Envy of others proceeds from between wrath and covetousness. It disappears in consequence of compassion and knowledge of self. In consequence of compassion for all creatures, and of that disregard for all worldly objects (that knowledge brings in its train), it disappears. It also arises from seeing the faults of other people. But in men of intelligence it quickly disappears in consequence of true knowledge. 1 Loss of judgment has its origin in ignorance and proceeds from sinfulness of habit. When the man whom this fault assails begins to take delight in (the company and counsels of) wise men, the vice at once and immediately hides its head. Men, O thou of Kuru's race, see conflicting scriptures. From that circumstance springs the desire for diverse kinds of action. When true Knowledge has been gained, that desire is allayed. The grief of an embodied creature proceeds from affection which is awakened by separation. When, however, one learns that the dead do not return (whatever the grief one may feel for them), it subsides. Incapacity to bear other people's good proceeds from wrath and covetousness. Through compassion for every creature and in consequence of a disregard for all earthly objects, it is extinguished. Malice proceeds from the abandonment of truth and indulgence in wickedness. This vice, O child, disappears in consequence of one's waiting upon the wise and good. Pride, in men, springs from birth, learning, and prosperity. When those three, however, are truly known, that vice instantly disappears. Jealousy springs from lust and delight in low and vulgar people. In consequence of wisdom it is destroyed. From errors (of conduct) inconsistent with the ordinary course of men, and through disagreeable speeches expressive of aversion, slander takes its rise. It disappears, O king, upon a survey of the whole world. When the person that injures is powerful and the injured one is unable to avenge the injury, hate shows itself. It subsides, however, through kindliness. Compassion proceeds from a sight of the helpless and miserable persons with whom the world abounds. That sentiment disappears when one understands the strength of virtue. 2 Covetousness in all creatures spring from ignorance. Beholding the instability of all objects of enjoyment, it suffers destruction. It has been said that tranquillity of soul can alone subdue all these thirteen faults. All these thirteen faults

stained the sons of Dhritarashtra. Thyself, always desirous of truth, hast conquered all of those vices in consequence of thy regard for seniors.'"

354:1 In the Bengal texts, verse 9 is a triplet. In the second line the correct reading is nirvedat and not nirdesat. Avadya is fault. Vinivartate is understood at the end of the third line, as suggested by Nilakantha. Both the Bengali versions of 9 are incomplete, the Burdwan one being also incorrect.

354:2 The commentator explains that compassion, like the faults enumerated above, agitates the heart and should be checked for the sake of individual happiness or tranquillity of soul.

12.158.1

युधिष्ठिर उवाच
आनृशंस्यं विजानामि दर्शनेन सतां सदा
नृशंसान्न विजानामि तेषां कर्म च भारत

12.158.2

कण्टकान्कूपमग्निं च वर्जयन्ति यथा नराः
तथा नृशंसकर्माणं वर्जयन्ति नरा नरम्

12.158.3

नृशंसो ह्यधमो नित्यं प्रेत्य चेह च भारत
तस्माद्ब्रवीहि कौरव्य तस्य धर्मविनिश्चयम्

12.158.4

भीष्म उवाच
स्पृहास्यान्तर्हिता चैव विदितार्था च कर्मणा
आक्रोष्टा क्रुश्यते चैव बन्धिता बध्यते च यः

12.158.5

दत्तानुकीर्तिर्विषमः क्षुद्रो नैकृतिकः शठः
असंभोगी च मानी च तथा सङ्गी विकत्थनः

12.158.6

सर्वातिशङ्की परुषो बालिशः कृपणस्तथा
वर्गप्रशंसी सततमाश्रमद्वेषसंकरी

12.158.7

हिंसाविहारी सततमविशेषगुणागुणः
बह्वलीको मनस्वी च लुब्धोऽत्यर्थं नृशंसकृत्

12.158.8

धर्मशीलं गुणोपेतं पाप इत्यवगच्छति
आत्मशीलानुमानेन न विश्वसिति कस्यचित्

12.158.9

परेषां यत्र दोषः स्यात्तद्गुह्यं संप्रकाशयेत्
समानेष्वेव दोषेषु वृत्त्यर्थमुपघातयेत्

12.158.10

तथोपकारिणं चैव मन्यते वञ्चितं परम्
दत्त्वापि च धनं काले संतपत्युपकारिणे

12.158.11

भक्ष्यं भोज्यमथो लेह्यं यच्चान्यत्साधु भोजनम्
प्रेक्षमाणेषु योऽश्नीयान्नृशंस इति तं विदुः

12.158.12

ब्राह्मणेभ्यः प्रदायाग्रं यः सुहृद्भिः सहाश्नुते
स प्रेत्य लभते स्वर्गमिह चानन्त्यमश्नुते

12.158.13

एष ते भरतश्रेष्ठ नृशंसः परिकीर्तितः
सदा विवर्जनीयो वै पुरुषेण बुभूषता

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'I know what benevolence is, in consequence of my observation of persons that are good. I do not, however, know them that are malevolent, nor the nature of their acts, O Bharata. Indeed, people avoid malevolent persons of cruel deeds even as they avoid thorns and pitfalls and fire. It is evident, O Bharata, that he who is malevolent is sure to burn (with misery) both here and hereafter. Therefore, O thou of Kuru's race, tell me what, in truth, the acts of such a person are.'

"Bhishma said, 'Malevolent persons always do wicked acts and feel an irresistible inclination for doing them. They slander others and incur obloquy themselves. They always regard themselves as cheated of what is their due. A malevolent person brags of his own acts of charity. He sees others with malicious eyes. He is very mean. He is deceitful, and full of cunning. He never gives others their dues. He is arrogant. He keeps evil company and is always boastful. He fears and suspects all with whom he comes into contact. He is of foolish understanding. He practises miserliness. He praises his associates. He cherishes an inordinate aversion and hatred for all recluses who have retired into the woods. He takes delight in injuring others. He is utterly regardless of distinguishing the merits and faults of others. He is full of lies. He is discontented. He is exceedingly covetous, and always acts cruelly. Such a person regards a virtuous and accomplished man as a pest, and thinking everybody else to be like himself never trusts any one. Such a person proclaims the faults of other people however unsuspected those faults might viz. With regard to such faults, however, as similar to those that stain his own self, he does not refer to them even remotely, for the sake of the advantage he reaps from them. He regards the person that does him good as a simpleton whom he has cleverly deceived. He is filled with regret for having at any time made any gift of wealth even unto a benefactor. Know him for a malevolent and wicked person who quietly and alone takes comestibles and drinks and other kinds of food that are regarded choice, even when persons are standing by with wishful eyes. He on the other hand, who dedicates the first portion to Brahmanas and takes what remains, dividing it with friends and kinsmen, attains to great felicity in the next world and infinite happiness here. I have now, O chief of the Bharatas, said unto thee what the indications are of the wicked and malevolent man. Such a person should always be avoided by a man of wisdom.'"

12.159.1

भीष्म उवाच
कृतार्थो यक्ष्यमाणश्च सर्ववेदान्तगश्च यः
आचार्यपितृभार्यार्थं स्वाध्यायार्थमथापि वा

12.159.2

एते वै साधवो दृष्टा ब्राह्मणा धर्मभिक्षवः
अस्वेभ्यो देयमेतेभ्यो दानं विद्याविशेषतः

12.159.3

अन्यत्र दक्षिणा या तु देया भरतसत्तम
अन्येभ्यो हि बहिर्वेद्यां नाकृतान्नं विधीयते

12.159.4

सर्वरत्नानि राजा च यथार्हं प्रतिपादयेत्
ब्राह्मणाश्चैव यज्ञाश्च सहान्नाः सहदक्षिणाः

12.159.5

यस्य त्रैवार्षिकं भक्तं पर्याप्तं भृत्यवृत्तये
अधिकं वापि विद्येत स सोमं पातुमर्हति

12.159.6

यज्ञश्चेत्प्रतिविद्धः स्यादङ्गेनैकेन यज्वनः
ब्राह्मणस्य विशेषेण धार्मिके सति राजनि

12.159.7

यो वैश्यः स्याद्बहुपशुर्हीनक्रतुरसोमपः
कुटुम्बात्तस्य तद्द्रव्यं यज्ञार्थं पार्थिवो हरेत्

12.159.8

आहरेद्वेश्मतः किंचित्कामं शूद्रस्य द्रव्यतः
न हि वेश्मनि शूद्रस्य कश्चिदस्ति परिग्रहः

12.159.9

योऽनाहिताग्निः शतगुरयज्वा च सहस्रगुः
तयोरपि कुटुम्बाभ्यामाहरेदविचारयन्

12.159.10

अदातृभ्यो हरेन्नित्यं व्याख्याप्य नृपतिः प्रभो
तथा ह्याचरतो धर्मो नृपतेः स्यादथाखिलः

12.159.11

तथैव सप्तमे भक्ते भक्तानि षडनश्नता
अश्वस्तनविधानेन हर्तव्यं हीनकर्मणः
खलात्क्षेत्रात्तथागाराद्यतो वाप्युपपद्यते

12.159.12

आख्यातव्यं नृपस्यैतत्पृच्छतोऽपृच्छतोऽपि वा
न तस्मै धारयेद्दण्डं राजा धर्मेण धर्मवित्

12.159.13

क्षत्रियस्य हि बालिश्याद्ब्राह्मणः क्लिश्यते क्षुधा
श्रुतशीले समाज्ञाय वृत्तिमस्य प्रकल्पयेत्
अथैनं परिरक्षेत पिता पुत्रमिवौरसम्

12.159.14

इष्टिं वैश्वानरीं नित्यं निर्वपेदब्दपर्यये
अविकल्पः पुराधर्मो धर्मवादैस्तु केवलम्

12.159.15

विश्वैस्तु देवैः साध्यैश्च ब्राह्मणैश्च महर्षिभिः
आपत्सु मरणाद्भीतैर्लिङ्गप्रतिनिधिः कृतः

12.159.16

प्रभुः प्रथमकल्पस्य योऽनुकल्पेन वर्तते
न सांपरायिकं तस्य दुर्मतेर्विद्यते फलम्

12.159.17

न ब्राह्मणान्वेदयेत कश्चिद्राजनि मानवः
अवीर्यो वेदनाद्विद्यात्सुवीर्यो वीर्यवत्तरम्

12.159.18

तस्माद्राज्ञा सदा तेजो दुःसहं ब्रह्मवादिनाम्
मन्ता शास्ता विधाता च ब्राह्मणो देव उच्यते
तस्मिन्नाकुशलं ब्रूयान्न शुक्तामीरयेद्गिरम्

12.159.19

क्षत्रियो बाहुवीर्येण तरत्यापदमात्मनः
धनेन वैश्यः शूद्रश्च मन्त्रैर्होमैश्च वै द्विजः

12.159.20

न वै कन्या न युवतिर्नामन्त्रो न च बालिशः
परिवेष्टाग्निहोत्रस्य भवेन्नासंस्कृतस्तथा
नरके निपतन्त्येते जुह्वानाः स च यस्य तत्

12.159.21

प्राजापत्यमदत्त्वाश्वमग्न्याधेयस्य दक्षिणाम्
अनाहिताग्निरिति स प्रोच्यते धर्मदर्शिभिः

12.159.22

पुण्यान्यन्यानि कुर्वीत श्रद्दधानो जितेन्द्रियः
अनाप्तदक्षिणैर्यज्ञैर्न यजेत कथंचन

12.159.23

प्रजाः पशूंश्च स्वर्गं च हन्ति यज्ञो ह्यदक्षिणः
इन्द्रियाणि यशः कीर्तिमायुश्चास्योपकृन्तति

12.159.24

उदक्या ह्यासते ये च ये च केचिदनग्नयः
कुलं चाश्रोत्रियं येषां सर्वे ते शूद्रधर्मिणः

12.159.25

उदपानोदके ग्रामे ब्राह्मणो वृषलीपतिः
उषित्वा द्वादश समाः शूद्रकर्मेह गच्छति

12.159.26

अनार्यां शयने बिभ्रदुज्झन्बिभ्रच्च यो द्विजाम्
अब्राह्मणो मन्यमानस्तृणेष्वासीत पृष्ठतः
तथा स शुध्यते राजञ्शृणु चात्र वचो मम

12.159.27

यदेकरात्रेण करोति पापं; कृष्णं वर्णं ब्राह्मणः सेवमानः
स्थानासनाभ्यां विचरन्व्रती सं;स्त्रिभिर्वर्षैः शमयेदात्मपापम्

12.159.28

न नर्मयुक्तं वचनं हिनस्ति; न स्त्रीषु राजन्न विवाहकाले
न गुर्वर्थे नात्मनो जीवितार्थे; पञ्चानृतान्याहुरपातकानि

12.159.29

श्रद्दधानः शुभां विद्यां हीनादपि समाचरेत्
सुवर्णमपि चामेध्यादाददीतेति धारणा

12.159.30

स्त्रीरत्नं दुष्कुलाच्चापि विषादप्यमृतं पिबेत्
अदुष्टा हि स्त्रियो रत्नमाप इत्येव धर्मतः

12.159.31

गोब्राह्मणहितार्थं च वर्णानां संकरेषु च
गृह्णीयात्तु धनुर्वैश्यः परित्राणाय चात्मनः

12.159.32

सुरापानं ब्रह्महत्या गुरुतल्पमथापि वा
अनिर्देश्यानि मन्यन्ते प्राणान्तानीति धारणा

12.159.33

सुवर्णहरणं स्तैन्यं विप्रासङ्गश्च पातकम्
विहरन्मद्यपानं चाप्यगम्यागमनं तथा

12.159.34

पतितैः संप्रयोगाच्च ब्राह्मणैर्योनितस्तथा
अचिरेण महाराज तादृशो वै भवत्युत

12.159.35

संवत्सरेण पतति पतितेन सहाचरन्
याजनाध्यापनाद्यौनान्न तु यानासनाशनात्

12.159.36

एतानि च ततोऽन्यानि निर्देश्यानीति धारणा
निर्देश्यकेन विधिना कालेनाव्यसनी भवेत्

12.159.37

अन्नं तिर्यङ्न होतव्यं प्रेतकर्मण्यपातिते
त्रिषु त्वेतेषु पूर्वेषु न कुर्वीत विचारणाम्

12.159.38

अमात्यान्वा गुरून्वापि जह्याद्धर्मेण धार्मिकः
प्रायश्चित्तमकुर्वाणैर्नैतैरर्हति संविदम्

12.159.39

अधर्मकारी धर्मेण तपसा हन्ति किल्बिषम्
ब्रुवन्स्तेन इति स्तेनं तावत्प्राप्नोति किल्बिषम्
अस्तेनं स्तेन इत्युक्त्वा द्विगुणं पापमाप्नुयात्

12.159.40

त्रिभागं ब्रह्महत्यायाः कन्या प्राप्नोति दुष्यती
यस्तु दूषयिता तस्याः शेषं प्राप्नोति किल्बिषम्

12.159.41

ब्राह्मणायावगूर्येह स्पृष्ट्वा गुरुतरं भवेत्
वर्षाणां हि शतं पापः प्रतिष्ठां नाधिगच्छति

12.159.42

सहस्रं त्वेव वर्षाणां निपात्य नरके वसेत्
तस्मान्नैवावगूर्याद्धि नैव जातु निपातयेत्

12.159.43

शोणितं यावतः पांसून्संगृह्णीयाद्द्विजक्षतात्
तावतीः स समा राजन्नरके परिवर्तते

12.159.44

भ्रूणहाहवमध्ये तु शुध्यते शस्त्रपातितः
आत्मानं जुहुयाद्वह्नौ समिद्धे तेन शुध्यति

12.159.45

सुरापो वारुणीमुष्णां पीत्वा पापाद्विमुच्यते
तया स काये निर्दग्धे मृत्युना प्रेत्य शुध्यति
लोकांश्च लभते विप्रो नान्यथा लभते हि सः

12.159.46

गुरुतल्पमधिष्ठाय दुरात्मा पापचेतनः
सूर्मीं ज्वलन्तीमाश्लिष्य मृत्युना स विशुध्यति

12.159.47

अथ वा शिश्नवृषणावादायाञ्जलिना स्वयम्
नैरृतीं दिशमास्थाय निपतेत्स त्वजिह्मगः

12.159.48

ब्राह्मणार्थेऽपि वा प्राणान्संत्यजेत्तेन शुध्यति
अश्वमेधेन वापीष्ट्वा गोमेधेनापि वा पुनः
अग्निष्टोमेन वा सम्यगिह प्रेत्य च पूयते

12.159.49

तथैव द्वादश समाः कपाली ब्रह्महा भवेत्
ब्रह्मचारी चरेद्भैक्षं स्वकर्मोदाहरन्मुनिः

12.159.50

एवं वा तपसा युक्तो ब्रह्महा सवनी भवेत्
एवं वा गर्भमज्ञाता चात्रेयीं योऽभिगच्छति
द्विगुणा ब्रह्महत्या वै आत्रेयीव्यसने भवेत्

12.159.51

सुरापो नियताहारो ब्रह्मचारी क्षमाचरः
ऊर्ध्वं त्रिभ्योऽथ वर्षेभ्यो यजेताग्निष्टुता परम्
ऋषभैकसहस्रं गा दत्त्वा शुभमवाप्नुयात्

12.159.52

वैश्यं हत्वा तु वर्षे द्वे ऋषभैकशताश्च गाः
शूद्रं हत्वाब्दमेवैकमृषभैकादशाश्च गाः

12.159.53

श्वबर्बरखरान्हत्वा शौद्रमेव व्रतं चरेत्
मार्जारचाषमण्डूकान्काकं भासं च मूषकम्

12.159.54

उक्तः पशुसमो धर्मो राजन्प्राणिनिपातनात्
प्रायश्चित्तान्यथान्यानि प्रवक्ष्याम्यनुपूर्वशः

12.159.55

तल्पे चान्यस्य चौर्ये च पृथक्संवत्सरं चरेत्
त्रीणि श्रोत्रियभार्यायां परदारे तु द्वे स्मृते

12.159.56

काले चतुर्थे भुञ्जानो ब्रह्मचारी व्रती भवेत्
स्थानासनाभ्यां विहरेत्त्रिरह्नोऽभ्युदितादपः
एवमेव निराचान्तो यश्चाग्नीनपविध्यति

12.159.57

त्यजत्यकारणे यश्च पितरं मातरं तथा
पतितः स्यात्स कौरव्य तथा धर्मेषु निश्चयः

12.159.58

ग्रासाच्छादनमत्यर्थं दद्यादिति निदर्शनम्
भार्यायां व्यभिचारिण्यां निरुद्धायां विशेषतः
यत्पुंसां परदारेषु तच्चैनां चारयेद्व्रतम्

12.159.59

श्रेयांसं शयने हित्वा या पापीयांसमृच्छति
श्वभिस्तां खादयेद्राजा संस्थाने बहुसंवृते

12.159.60

पुमांसं बन्धयेत्प्राज्ञः शयने तप्त आयसे
अप्यादधीत दारूणि तत्र दह्येत पापकृत्

12.159.61

एष दण्डो महाराज स्त्रीणां भर्तृव्यतिक्रमे
संवत्सराभिशस्तस्य दुष्टस्य द्विगुणो भवेत्

12.159.62

द्वे तस्य त्रीणि वर्षाणि चत्वारि सहसेविनः
कुचरः पञ्च वर्षाणि चरेद्भैक्षं मुनिव्रतः

12.159.63

परिवित्तिः परिवेत्ता यया च परिविद्यते
पाणिग्राहश्च धर्मेण सर्वे ते पतिताः स्मृताः

12.159.64

चरेयुः सर्व एवैते वीरहा यद्व्रतं चरेत्
चान्द्रायणं चरेन्मासं कृच्छ्रं वा पापशुद्धये

12.159.65

परिवेत्ता प्रयच्छेत परिवित्ताय तां स्नुषाम्
ज्येष्ठेन त्वभ्यनुज्ञातो यवीयान्प्रत्यनन्तरम्
एनसो मोक्षमाप्नोति सा च तौ चैव धर्मतः

12.159.66

अमानुषीषु गोवर्जमनावृष्टिर्न दुष्यति
अधिष्ठातारमत्तारं पशूनां पुरुषं विदुः

12.159.67

परिधायोर्ध्ववालं तु पात्रमादाय मृन्मयम्
चरेत्सप्त गृहान्भैक्षं स्वकर्म परिकीर्तयन्

12.159.68

तत्रैव लब्धभोजी स्याद्द्वादशाहात्स शुध्यति
चरेत्संवत्सरं चापि तद्व्रतं यन्निराकृति

12.159.69

भवेत्तु मानुषेष्वेवं प्रायश्चित्तमनुत्तमम्
दानं वादानसक्तेषु सर्वमेव प्रकल्पयेत्
अनास्तिकेषु गोमात्रं प्राणमेकं प्रचक्षते

12.159.70

श्ववराहमनुष्याणां कुक्कुटस्य खरस्य च
मांसं मूत्रपुरीषं च प्राश्य संस्कारमर्हति

12.159.71

ब्राह्मणस्य सुरापस्य गन्धमाघ्राय सोमपः
अपस्त्र्यहं पिबेदुष्णास्त्र्यहमुष्णं पयः पिबेत्
त्र्यहमुष्णं घृतं पीत्वा वायुभक्षो भवेत्त्र्यहम्

12.159.72

एवमेतत्समुद्दिष्टं प्रायश्चित्तं सनातनम्
ब्राह्मणस्य विशेषेण तत्त्वज्ञानेन जायते

Translation — Kisari Mohan Ganguli

"Bhishma said, 'For enabling such pious and impoverished Brahmanas as have been robbed of their wealth (by thieves), as are engaged in the performance of sacrifices, as are well conversant with all the Vedas, and as are desirous of acquiring the merit of righteousness, to discharge their obligations to preceptors and the Pitris, and pass their days in reciting and studying the scriptures, wealth and knowledge, O Bharata, should be given. 1 Unto those Brahmanas that are not poor, only the Dakshina, 2 O best of the Bharatas, should be given. As regards those that have fallen away (in consequence of their sinful deeds) from the status of Brahman, uncooked food should be given to them outside the limits of the sacrificial altar. 3 The Brahmanas are the Vedas themselves and all the Sacrifices with large presents. Desirous of excelling one another, they always perform sacrifices, impelled by their virtuous inclinations. The king should, therefore, make presents of diverse kinds of valuable wealth unto them. That Brahmana who hath a sufficiency of stores for feeding his family for three or more years, deserves to drink the Soma. 4 If not withstanding the presence of a virtuous king on the throne, the sacrifice begun by anybody, especially by a Brahmana, cannot be completed for want of only a fourth part of the estimated expenses, then the king should, for the completion of that sacrifice, take away from his kinsmen the wealth of a Vaisya that is possessed of a large flock of cattle but that is averse from sacrifices and abstains from quaffing Soma. The Sudra has no competence for performing a sacrifice. The king should, therefore, take away (wealth for such a purpose) from a Sudra house of ours. 5 The king should also, without any scruple, take away from the kinsmen the wealth of him who does not perform sacrifices though possessed of a hundred kine and also of him who abstains from sacrifices though possessed of a thousand kine. The king should always publicly take away the wealth of such a person as does not practise charity, by acting in this way the king earns great merit. Listen again to me. That Brahmana who has been forced by want to go without six meals, 6 may take away without permission, according to the rule of a person that cares only for today without any thought of the morrow, only what is necessary for a single

meal, from the husking tub or the field or the garden or any other place of even a man of low pursuits. He should, however, whether asked or unasked, inform the king of his act. 1 If the king be conversant with duty he should not inflict any punishment upon such a Brahmana. He should remember that a Brahmana becomes afflicted with hunger only through the fault of the Kshatriya. 2 Having ascertained a Brahmana's learning and behaviour, the king should make a provision for him, and protect him as a father protects the son of his own loins. On the expiry of every year, one should perform the Vaisvanara sacrifice (if he is unable to perform any animal or Soma sacrifice). They who are conversant with religion say that the practice of an act laid down in the alternative, is not destructive of virtue. The Viswedevas, the Sadhyas, the Brahmanas, and great Rishis, fearing death in seasons of distress, do not scruple to have recourse to such provisions in the scriptures as have been laid down in the alternative. That man, however, who while able to live according to the primary provision, betakes himself to the alternative, comes to be regarded as a wicked person and never succeeds in winning any felicity in heaven. A Brahmana conversant with the Vedas should never speak of his energy and knowledge to the king. (It is the duty of the king to ascertain it himself.) Comparing again the energy of a Brahmana with that of the king, the former will always be found to be superior to the latter. For this reason the energy of the Brahmanas can scarcely be borne or resisted by a king. The Brahmana is said to be creator, ruler, ordainer, and god. No word of abuse, no dry speeches, should be addressed to a Brahmana. The Kshatriya should cross all his difficulties by the aid of the might of his arms. The Vaisya and the Sudra should conquer their difficulties by wealth; the Brahmana should do so by Mantras and homa. None of these, viz., a maiden, a youthful woman, a person unacquainted with mantras, an ignorant guy, or one that is impure, is competent to pour libations on the sacrificial fire. If any of these do so, he or she is sure to fall into hell, with him for whom they act. For this reason, none but a Brahmana, conversant with the Vedas and skilled in all sacrifices should become the pourer of sacrificial libations. They who are conversant with the scriptures say that the man who, having kindled the sacrificial fire, does not give away the dedicated food as Dakshina, is not the kindler of a sacrificial fire. A person should, with his senses under control, and with proper devotion, do all the acts of merit (indicated in the scriptures). One should never worship the deities in sacrifices in which no Dakshina is given. A sacrifice not completed with Dakshina, (instead of producing merit) brings about the destruction of one's children, animals, and heaven. Such a sacrifice destroys also the senses, the fame, the achievements and the very span of life, that one has. Those Brahmanas that lie with women in their season, or who never perform sacrifices, or whose families have no members conversant with the Vedas, are regarded as Sudras in act. That Brahmana who, having married a Sudra

girl, resides for twelve continuous years in a village has only a well for its water supply, becomes a Sudra in act. That Brahmana who summons to his bed an unmarried maiden, or suffers a Sudra, thinking him worthy of respect, to sit upon the same carpet with him, should sit on a bed of dry grass behind some Kshatriya or Vaisya and give him respect in that fashion. 1 It is in this manner that he can be cleansed. Listen, O king, to my words on this subject. The sin that a Brahmana commits in a single night by respectfully serving a member of a lower order or by sporting with him in the same spot or on the same bed, is cleansed by observing the practice of sitting behind a Kshatriya or a Vaisya on a bed of dry grass for three continuous years. A falsehood spoken in jest is not sinful; nor one that is spoken to a woman. O king, nor one that is spoken on an occasion of marriage; nor one spoken for benefiting one's preceptor; nor one spoken for saving one's own life. These five kinds of falsehood in speech, it has been said, are not sinful. One may acquire useful knowledge from even a person of low pursuits, with devotion and reverence. One may take up gold, without any scruple, from even an unclean place. A woman that is the ornament of her sex may be taken (for wife) from even a vile race. Amrita, if extracted from poison, may be quaffed; women, jewels and other valuables, and water, can never, according to the scriptures, be impure or unclean. For the benefit of Brahmanas and kine, and on occasions of transfusion of castes, even a Vaisya may take up weapons for his own safety. Drinking alcoholic liquors, killing a Brahmana, and the violation of the preceptor's bed, are sins that, if committed consciously, have no expiation. The only expiation laid down for them is death. The same may be said of stealing gold and the theft of a Brahmana's property. By drinking alcoholic liquors, by having congress with one with whom congress is prohibited, by mingling with a fallen person, and (a person of any of the other three orders) by having congress with a Brahmani, one becomes inevitably fallen. By mixing with a fallen person for one whole year in such matters as officiation in sacrifices and teaching sexual congress, one becomes fallen. One, however, does not become so by mixing with a fallen person in such matters as riding on the same vehicle, sitting on the same seat, and eating in the same line. Excluding the five grave sins that have been mentioned above, all other sins have expiations, provided for them. Expiating those sins according to the ordinances laid down for them, one should not again indulge in them. In the case of those who have been guilty of the first three of these five sins, (viz., drinking alcoholic liquors, killing a Brahmana, and violation of the preceptor's bed), there is no restriction for their (surviving) kinsmen about taking food and wearing ornaments, even if their funeral rites remain unperformed when they die. The surviving kinsmen should make no scruple about such things on such occasions. A virtuous man should, in the observance of his duties, discard his very friends and reverend seniors. In fact, until they perform expiation, they that are virtuous should not even talk with those sinners. A man that has

acted sinfully destroys his sin by acting virtuously afterwards and by penances. By calling a thief a thief, one incurs the sin of theft. By calling a person a thief who, however, is not a thief one incurs a sin just double the sin of theft. The maiden who suffers her virginity to be deflowered incurs three-fourths of the sin of Brahmanicide, while the man that deflowers her incurs a sin equal to a fourth part of that of Brahmanicide. By slandering Brahmanas or by striking them, one sinks in infamy for a hundred years. By killing a Brahmana one sinks into hell for a thousand years. No one, therefore, should speak ill of a Brahmana or slay him. If a person strikes a Brahmana with a weapon, he will have to live in hell for as many years as the grains of dust that are soaked by the blood flowing from the wounded. One guilty of foeticide becomes cleansed if he dies of wounds received in battle fought for the sake of kine and Brahmanas. He may also be cleansed by casting his person on a blazing fire. 1 A drinker of alcoholic liquors becomes cleansed by drinking hot alcohol. His body being burnt with that hot drink, he is cleansed through death in the other world. 2 A Brahmana stained by such a sin obtains regions of felicity by such a course and not by any other. For violating the bed of a preceptor, the wicked-souled and sinful wretch becomes cleansed by the death that results from embracing a heated female figure of iron. Or, cutting off his organ and testicles and bearing them in his hands, he should go on in a straight course towards the south-west and then cast off his life. Or, by meeting with death for the sake of benefiting a Brahmana, he may wash off his sin. Or, after performing a horse-sacrifice or a cow-sacrifice or an Agnishtoma, he may regain esteem both here and hereafter. The slayer of a Brahmana should practise the vow of Brahmacharya for twelve years and devoting himself to penances, wander, holding in his hands the skull of the slain all the time and proclaiming his sin unto all. He should even adopt such a course, devoted to penance and leading the life of an ascetic. Even such is the expiation provided for one who slays a woman quick with child, knowing her condition. The man who knowingly slays such a woman incurs double the sin that follows from Brahmanicide. A drinker of alcoholic liquor should live on frugal fare, practising Brahmacharya vows, and sleep on the bare ground, and perform, for more than three years the sacrifice next to the Agnishtoma. He should then make a present of a thousand kine with one bull (unto a good Brahmana). Doing all this, he would regain his purity. Having slain a Vaisya one should perform such a sacrifice for two years and make a present of a hundred kine with one bull. Having slain a Sudra, one should perform such a sacrifice for one year and make a present of a hundred kine with one bull. Having slain a dog or bear or camel, one should perform the

same penance that is laid down for the slaughter of a Sudra. For slaying a cat, a chasa, a frog, a crow, a reptile, or a rat, it has been said, one incurs the sin of animal slaughter, O king! I shall now tell thee of other kinds of expiations in their order. For all minor sins one should repent or practise some vow for one year. For congress with the wife of a Brahmana conversant with the Vedas, one should for three years practise the vow of Brahmacharya, taking a little food at the fourth part of the day. For congress with any other woman (who is not one's wife), one should practise similar penance for two years. For taking delight in a woman's company by sitting with her on the same spot or on the same seat, one should live only on water for three days. By doing this he may cleanse himself of his sin. The same is laid down for one who befouls a blazing fire (by throwing impure things on it). He who without adequate cause, casts off his sire or mother or preceptor, surely becomes fallen, O thou of Kuru's race, as the conclusion is of the scriptures. Only food and clothes should be given, as the injunction is, unto a wife guilty of adultery or one confined in a prison. Indeed, the vows that are laid down for a male person guilty of adultery should be caused to be observed by also a woman who is guilty of the same. That woman who abandoning a husband of a superior caste, has congress with a vile person (of a lower order), should be caused by the king to be devoured by dogs in a public place in the midst of a large concourse of spectators. 1 A wise king should cause the male person committing adultery under such circumstances to be placed upon a heated bed of iron and then, placing faggots underneath, burn the sinner thereon. The same punishment, O king, is provided for the woman that is guilty of adultery. The wicked sinner who does not perform expiation within a year of the commission of the sin incurs demerit that is double of what attaches to the original sin. One who associates with such a person for two years must wander over the earth, devoting himself to penances and living upon eleemosynary charity. One associating with a sinner for four years should adopt such a mode of life for five years. If a younger brother weds before his elder brother, then the younger brother, the elder brother and the woman that is married, all three, in consequence of such wedding, become fallen. All of them should observe the vows prescribed for a person who has neglected his sacrificial fire, or practise the vow of Chandrayana for a month, or some other painful vow, for cleansing themselves of their sin. The younger brother, wedding, should give his wife unto his unmarried elder brother. Afterwards, having obtained the permission of the elder brother, the younger brother may take back his wife. By such means may all three be cleansed of their sin. By slaying animals save a cow, the slayer is not stained. The learned know that man has dominion over all the lower animals. A sinner, holding in his hand a yak-tail and an earthen pot, should go about, proclaiming his sin. He should every day beg of only seven families, and live upon what may be thus obtained. By doing this for twelve days he may be cleansed of his sin. He who becomes

unable to bear in his hand the yak-tail while practising this vow, should observe the vow of mendicancy (as stated above) for one whole year. Amongst men such expiation is the best. For those that are able to practise charity, the practice of charity has been laid down in all such cases. Those who have faith and virtue may cleanse themselves by giving away only one cow. One who eats or drinks the flesh, ordure, or urine, of a dog, a boar, a man, a cock, or a camel must have his investiture of the sacred thread re-performed. If a Soma-drinking Brahmana inhales the scent of alcohol from the mouth of one that has drunk it, he should drink warm water for three days or warm milk for the same period. Or, drinking warm water for three days he should live for that period upon air alone. These are the eternal injunctions laid down for the expiation of sin, especially for a Brahmana who has committed these sins through ignorance and want of judgment.'"

356:1 In India, from the remotest times, preceptors are excluded from charging their pupils any fees for the instruction they give. No doubt, a final fee, called Gurudakshina, is demandable, but that is demandable after the pupil has completed his studies. To sell knowledge for money is a great sin. To this day in all the indigenous tols of the country, instruction is imparted free of all charges. In addition to this, the pupils are fed by their preceptors. The latter, in their turn, are supported by the charity of the whole country.

356:2 Dakshina is the present or gift made in sacrifices.

356:3 Vahirvyedichakrita, etc., is the correct reading.

356:4 i.e., such a person may perform a grand sacrifice in which Soma is offered to the gods and drunk by the sacrificer and the priests.

356:5 The Burdwan translator, misled by the particle nah, supposes that this verse contains an injunction against the spoliation of a Sudra. The fact is, the nah here is equal to 'ours'.

356:6 Who has fasted for three whole days.

357:1 Aswastanavidhana is the rule of providing only for today without thinking of the morrow.

357:2 The sense, of course, is that if a Brahmana starves, that is due to the king having neglected his duty of providing for him.

358:1 I follow Nilakantha in rendering abrahmanam manyamanah. It may also mean 'regarding himself to be a fallen Brahmana (for the time being)'.

359:1 It should be noted that the word foeticide used in such texts frequently means all sins that are regarded as equivalent to foeticide. Hence, killing a Brahmana is foeticide, etc.

359:2 There is a material difference of reading in this verse. Following the Bengal texts, the above version is given. The Bombay text runs as follows: 'upon his body being burnt therewith, or by death, he becomes cleansed.' The Bombay text seems to be vicious. Drinking is regarded as one of the five heinous sins. The severer injunction contained in the Bengal texts seems therefore, to be the correct reading.

360:1 The true reading is nigacchati and not niyacchati. The Burdwan translator has misunderstood the word papam in this verse.

12.160.1

वैशंपायन उवाच
कथान्तरमथासाद्य खड्गयुद्धविशारदः
नकुलः शरतल्पस्थमिदमाह पितामहम्

12.160.2

धनुः प्रहरणं श्रेष्ठमिति वादः पितामह
मतस्तु मम धर्मज्ञ खड्ग एव सुसंशितः

12.160.3

विशीर्णे कार्मुके राजन्प्रक्षीणेषु च वाजिषु
खड्गेन शक्यते युद्धे साध्वात्मा परिरक्षितुम्

12.160.4

शरासनधरांश्चैव गदाशक्तिधरांस्तथा
एकः खड्गधरो वीरः समर्थः प्रतिबाधितुम्

12.160.5

अत्र मे संशयश्चैव कौतूहलमतीव च
किं स्वित्प्रहरणं श्रेष्ठं सर्वयुद्धेषु पार्थिव

12.160.6

कथं चोत्पादितः खड्गः कस्यार्थाय च केन वा
पूर्वाचार्यं च खड्गस्य प्रब्रूहि प्रपितामह

12.160.7

तस्य तद्वचनं श्रुत्वा माद्रीपुत्रस्य धीमतः
सर्वकौशलसंयुक्तं सूक्ष्मचित्रार्थवच्छुभम्

12.160.8

ततस्तस्योत्तरं वाक्यं स्वरवर्णोपपादितम्
शिक्षान्यायोपसंपन्नं द्रोणशिष्याय पृच्छते

12.160.9

उवाच सर्वधर्मज्ञो धनुर्वेदस्य पारगः
शरतल्पगतो भीष्मो नकुलाय महात्मने

12.160.10

तत्त्वं शृणुष्व माद्रेय यदेतत्परिपृच्छसि
प्रबोधितोऽस्मि भवता धातुमानिव पर्वतः

12.160.11

सलिलैकार्णवं तात पुरा सर्वमभूदिदम्
निष्प्रकम्पमनाकाशमनिर्देश्यमहीतलम्

12.160.12

तमःसंवृतमस्पर्शमतिगम्भीरदर्शनम्
निःशब्दं चाप्रमेयं च तत्र जज्ञे पितामहः

12.160.13

सोऽसृजद्वायुमग्निं च भास्करं चापि वीर्यवान्
आकाशमसृजच्चोर्ध्वमधो भूमिं च नैरृतिम्

12.160.14

नभः सचन्द्रतारं च नक्षत्राणि ग्रहांस्तथा
संवत्सरानहोरात्रानृतूनथ लवान्क्षणान्

12.160.15

ततः शरीरं लोकस्थं स्थापयित्वा पितामहः
जनयामास भगवान्पुत्रानुत्तमतेजसः

12.160.16

मरीचिमृषिमत्रिं च पुलस्त्यं पुलहं क्रतुम्
वसिष्ठाङ्गिरसौ चोभौ रुद्रं च प्रभुमीश्वरम्

12.160.17

प्राचेतसस्तथा दक्षः कन्याः षष्टिमजीजनत्
ता वै ब्रह्मर्षयः सर्वाः प्रजार्थं प्रतिपेदिरे

12.160.18

ताभ्यो विश्वानि भूतानि देवाः पितृगणास्तथा
गन्धर्वाप्सरसश्चैव रक्षांसि विविधानि च

12.160.19

पतत्रिमृगमीनाश्च प्लवंगाश्च महोरगाः
नानाकृतिबलाश्चान्ये जलक्षितिविचारिणः

12.160.20

औद्भिदाः स्वेदजाश्चैव अण्डजाश्च जरायुजाः
जज्ञे तात तथा सर्वं जगत्स्थावरजङ्गमम्

12.160.21

भूतसर्गमिमं कृत्वा सर्वलोकपितामहः
शाश्वतं वेदपठितं धर्मं च युयुजे पुनः

12.160.22

तस्मिन्धर्मे स्थिता देवाः सहाचार्यपुरोहिताः
आदित्या वसवो रुद्राः ससाध्या मरुदश्विनः

12.160.23

भृग्वत्र्यङ्गिरसः सिद्धाः काश्यपश्च तपोधनः
वसिष्ठगौतमागस्त्यास्तथा नारदपर्वतौ

12.160.24

ऋषयो वालखिल्याश्च प्रभासाः सिकतास्तथा
घृताचाः सोमवायव्या वैखानसमरीचिपाः

12.160.25

अकृष्टाश्चैव हंसाश्च ऋषयोऽथाग्नियोनिजाः
वानप्रस्थाः पृश्नयश्च स्थिता ब्रह्मानुशासने

12.160.26

दानवेन्द्रास्त्वतिक्रम्य तत्पितामहशासनम्
धर्मस्यापचयं चक्रुः क्रोधलोभसमन्विताः

12.160.27

हिरण्यकशिपुश्चैव हिरण्याक्षो विरोचनः
शम्बरो विप्रचित्तिश्च प्रह्रादो नमुचिर्बलिः

12.160.28

एते चान्ये च बहवः सगणा दैत्यदानवाः
धर्मसेतुमतिक्रम्य रेमिरेऽधर्मनिश्चयाः

12.160.29

सर्वे स्म तुल्यजातीया यथा देवास्तथा वयम्
इत्येवं हेतुमास्थाय स्पर्धमानाः सुरर्षिभिः

12.160.30

न प्रियं नाप्यनुक्रोशं चक्रुर्भूतेषु भारत
त्रीनुपायानतिक्रम्य दण्डेन रुरुधुः प्रजाः
न जग्मुः संविदं तैश्च दर्पादसुरसत्तमाः

12.160.31

अथ वै भगवान्ब्रह्मा ब्रह्मर्षिभिरुपस्थितः
तदा हिमवतः पृष्ठे सुरम्ये पद्मतारके

12.160.32

शतयोजनविस्तारे मणिमुक्ताचयाचिते
तस्मिन्गिरिवरे पुत्र पुष्पितद्रुमकानने
तस्थौ स विबुधश्रेष्ठो ब्रह्मा लोकार्थसिद्धये

12.160.33

ततो वर्षसहस्रान्ते वितानमकरोत्प्रभुः
विधिना कल्पदृष्टेन यथोक्तेनोपपादितम्

12.160.34

ऋषिभिर्यज्ञपटुभिर्यथावत्कर्मकर्तृभिः
मरुद्भिः परिसंस्तीर्णं दीप्यमानैश्च पावकैः

12.160.35

काञ्चनैर्यज्ञभाण्डैश्च भ्राजिष्णुभिरलंकृतम्
वृतं देवगणैश्चैव प्रबभौ यज्ञमण्डलम्

12.160.36

तथा ब्रह्मर्षिभिश्चैव सदस्यैरुपशोभितम्
तत्र घोरतमं वृत्तमृषीणां मे परिश्रुतम्

12.160.37

चन्द्रमा विमलं व्योम यथाभ्युदिततारकम्
विदार्याग्निं तथा भूतमुत्थितं श्रूयते ततः

12.160.38

नीलोत्पलसवर्णाभं तीक्ष्णदंष्ट्रं कृशोदरम्
प्रांशु दुर्दर्शनं चैवाप्यतितेजस्तथैव च

12.160.39

तस्मिन्नुत्पतमाने च प्रचचाल वसुंधरा
तत्रोर्मिकलिलावर्तश्चुक्षुभे च महार्णवः

12.160.40

पेतुरुल्का महोत्पाताः शाखाश्च मुमुचुर्द्रुमाः
अप्रसन्ना दिशः सर्वाः पवनश्चाशिवो ववौ
मुहुर्मुहुश्च भूतानि प्राव्यथन्त भयात्तथा

12.160.41

ततः सुतुमुलं दृष्ट्वा तदद्भुतमुपस्थितम्
महर्षिसुरगन्धर्वानुवाचेदं पितामहः

12.160.42

मयैतच्चिन्तितं भूतमसिर्नामैष वीर्यवान्
रक्षणार्थाय लोकस्य वधाय च सुरद्विषाम्

12.160.43

ततस्तद्रूपमुत्सृज्य बभौ निस्त्रिंश एव सः
विमलस्तीक्ष्णधारश्च कालान्तक इवोद्यतः

12.160.44

ततस्तं शितिकण्ठाय रुद्रायर्षभकेतवे
ब्रह्मा ददावसिं दीप्तमधर्मप्रतिवारणम्

12.160.45

ततः स भगवान्रुद्रो ब्रह्मर्षिगणसंस्तुतः
प्रगृह्यासिममेयात्मा रूपमन्यच्चकार ह

12.160.46

चतुर्बाहुः स्पृशन्मूर्ध्ना भूस्थितोऽपि नभस्तलम्
ऊर्ध्वदृष्टिर्महालिङ्गो मुखाज्ज्वालाः समुत्सृजन्
विकुर्वन्बहुधा वर्णान्नीलपाण्डुरलोहितान्

12.160.47

बिभ्रत्कृष्णाजिनं वासो हेमप्रवरतारकम्
नेत्रं चैकं ललाटेन भास्करप्रतिमं महत्
शुशुभाते च विमले द्वे नेत्रे कृष्णपिङ्गले

12.160.48

ततो देवो महादेवः शूलपाणिर्भगाक्षिहा
संप्रगृह्य तु निस्त्रिंशं कालार्कानलसंनिभम्

12.160.49

त्रिकूटं चर्म चोद्यम्य सविद्युतमिवाम्बुदम्
चचार विविधान्मार्गान्महाबलपराक्रमः
विधुन्वन्नसिमाकाशे दानवान्तचिकीर्षया

12.160.50

तस्य नादं विनदतो महाहासं च मुञ्चतः
बभौ प्रतिभयं रूपं तदा रुद्रस्य भारत

12.160.51

तद्रूपधारिणं रुद्रं रौद्रकर्म चिकीर्षवः
निशम्य दानवाः सर्वे हृष्टाः समभिदुद्रुवुः

12.160.52

अश्मभिश्चाप्यवर्षन्त प्रदीप्तैश्च तथोल्मुकैः
घोरैः प्रहरणैश्चान्यैः शितधारैरयोमुखैः

12.160.53

ततस्तद्दानवानीकं संप्रणेतारमच्युतम्
रुद्रखड्गबलोद्धूतं प्रचचाल मुमोह च

12.160.54

चित्रं शीघ्रतरत्वाच्च चरन्तमसिधारिणम्
तमेकमसुराः सर्वे सहस्रमिति मेनिरे

12.160.55

छिन्दन्भिन्दन्रुजन्कृन्तन्दारयन्प्रमथन्नपि
अचरद्दैत्यसंघेषु रुद्रोऽग्निरिव कक्षगः

12.160.56

असिवेगप्ररुग्णास्ते छिन्नबाहूरुवक्षसः
संप्रकृत्तोत्तमाङ्गाश्च पेतुरुर्व्यां महासुराः

12.160.57

अपरे दानवा भग्ना रुद्रघातावपीडिताः
अन्योन्यमभिनर्दन्तो दिशः संप्रतिपेदिरे

12.160.58

भूमिं केचित्प्रविविशुः पर्वतानपरे तथा
अपरे जग्मुराकाशमपरेऽम्भः समाविशन्

12.160.59

तस्मिन्महति संवृत्ते समरे भृशदारुणे
बभौ भूमिः प्रतिभया तदा रुधिरकर्दमा

12.160.60

दानवानां शरीरैश्च महद्भिः शोणितोक्षितैः
समाकीर्णा महाबाहो शैलैरिव सकिंशुकैः

12.160.61

रुधिरेण परिक्लिन्ना प्रबभौ वसुधा तदा
रक्तार्द्रवसना श्यामा नारीव मदविह्वला

12.160.62

स रुद्रो दानवान्हत्वा कृत्वा धर्मोत्तरं जगत्
रौद्रं रूपं विहायाशु चक्रे रूपं शिवं शिवः

12.160.63

ततो महर्षयः सर्वे सर्वे देवगणास्तथा
जयेनाद्भुतकल्पेन देवदेवमथार्चयन्

12.160.64

ततः स भगवान्रुद्रो दानवक्षतजोक्षितम्
असिं धर्मस्य गोप्तारं ददौ सत्कृत्य विष्णवे

12.160.65

विष्णुर्मरीचये प्रादान्मरीचिर्भगवांश्च तम्
महर्षिभ्यो ददौ खड्गमृषयो वासवाय तु

12.160.66

महेन्द्रो लोकपालेभ्यो लोकपालास्तु पुत्रक
मनवे सूर्यपुत्राय ददुः खड्गं सुविस्तरम्

12.160.67

ऊचुश्चैनं तथैवाद्यं मानुषाणां त्वमीश्वरः
असिना धर्मगर्भेण पालयस्व प्रजा इति

12.160.68

धर्मसेतुमतिक्रान्ताः सूक्ष्मस्थूलार्थकारणात्
विभज्य दण्डं रक्ष्याः स्युर्धर्मतो न यदृच्छया

12.160.69

दुर्वाचा निग्रहो दण्डो हिरण्यबहुलस्तथा
व्यङ्गनं च शरीरस्य वधो वानल्पकारणात्

12.160.70

असेरेतानि रूपाणि दुर्वाचादीनि निर्दिशेत्
असेरेव प्रमाणानि परिमाणव्यतिक्रमात्

12.160.71

अधिसृज्याथ पुत्रं स्वं प्रजानामधिपं ततः
मनुः प्रजानां रक्षार्थं क्षुपाय प्रददावसिम्

12.160.72

क्षुपाज्जग्राह चेक्ष्वाकुरिक्ष्वाकोश्च पुरूरवाः
आयुश्च तस्माल्लेभे तं नहुषश्च ततो भुवि

12.160.73

ययातिर्नहुषाच्चापि पूरुस्तस्माच्च लब्धवान्
आमूर्तरयसस्तस्मात्ततो भूमिशयो नृपः

12.160.74

भरतश्चापि दौःषन्तिर्लेभे भूमिशयादसिम्
तस्माच्च लेभे धर्मज्ञो राजन्नैडबिडस्तथा

12.160.75

ततश्चैडबिडाल्लेभे धुन्धुमारो जनेश्वरः
धुन्धुमाराच्च काम्बोजो मुचुकुन्दस्ततोऽलभत्

12.160.76

मुचुकुन्दान्मरुत्तश्च मरुत्तादपि रैवतः
रैवताद्युवनाश्वश्च युवनाश्वात्ततो रघुः

12.160.77

इक्ष्वाकुवंशजस्तस्माद्धरिणाश्वः प्रतापवान्
हरिणाश्वादसिं लेभे शुनकः शुनकादपि

12.160.78

उशीनरो वै धर्मात्मा तस्माद्भोजाः सयादवाः
यदुभ्यश्च शिबिर्लेभे शिबेश्चापि प्रतर्दनः

12.160.79

प्रतर्दनादष्टकश्च रुशदश्वोऽष्टकादपि
रुशदश्वाद्भरद्वाजो द्रोणस्तस्मात्कृपस्ततः
ततस्त्वं भ्रातृभिः सार्धं परमासिमवाप्तवान्

12.160.80

कृत्तिकाश्चास्य नक्षत्रमसेरग्निश्च दैवतम्
रोहिण्यो गोत्रमस्याथ रुद्रश्च गुरुरुत्तमः

12.160.81

असेरष्टौ च नामानि रहस्यानि निबोध मे
पाण्डवेय सदा यानि कीर्तयँल्लभते जयम्

12.160.82

असिर्विशसनः खड्गस्तीक्ष्णवर्त्मा दुरासदः
श्रीगर्भो विजयश्चैव धर्मपालस्तथैव च

12.160.83

अग्र्यः प्रहरणानां च खड्गो माद्रवतीसुत
महेश्वरप्रणीतश्च पुराणे निश्चयं गतः

12.160.84

पृथुस्तूत्पादयामास धनुराद्यमरिंदम
तेनेयं पृथिवी पूर्वं वैन्येन परिरक्षिता

12.160.85

तदेतदार्षं माद्रेय प्रमाणं कर्तुमर्हसि
असेश्च पूजा कर्तव्या सदा युद्धविशारदैः

12.160.86

इत्येष प्रथमः कल्पो व्याख्यातस्ते सुविस्तरः
असेरुत्पत्तिसंसर्गो यथावद्भरतर्षभ

12.160.87

सर्वथैतदिह श्रुत्वा खड्गसाधनमुत्तमम्
लभते पुरुषः कीर्तिं प्रेत्य चानन्त्यमश्नुते

Translation — Kisari Mohan Ganguli

"Vaisampayana said, 'Upon the completion of this discourse, Nakula who was an accomplished swordsman thus questioned the Kuru grandsire lying on his bed of arrows.'

"Nakula said, 'The bow, O grandsire, is regarded as the foremost of weapons in this world. My mind, however, inclines towards the sword, since when the bow, O king, is cut off or broken, when steeds are dead or weakened, a good warrior, well trained in the sword, can protect himself by means of his sword. 1 A hero armed with the sword can, single handed, withstand many bowmen, and many antagonists armed with maces and darts. I have this doubt, and I feel curious to know the truth. Which, O king, is really the foremost of weapons in all battles? How was the sword first created and for what purpose? Who also was the first preceptor in the weapon? Tell me all this, O grandsire.'

"Vaisampayana continued, 'Hearing these words of the intelligent son of Madri, the virtuous Bhishma, the complete master of the science of the bow, stretched upon his bed of arrows, made this answer fraught with many refined words of delightful import, melodious with vowels properly placed, and displaying considerable skill, unto the high-souled Nakula, that disciple of Drona, endued with skilful training.'

"Bhishma said, 'Hear the truth, O son of Madri, about what thou hast asked me. I am excited by this question of thine, like a hill of red-chalk. 2 In ancient times the universe was one vast expanse of water, motionless and skyless, and without this earth occupying any space in it. Enveloped in

darkness, and intangible, its aspect was exceedingly awful. Utter silence reigning all over, it was immeasurable in extent. In his own proper time the Grandsire (of the universe) took his birth. He then created the wind and fire, and the sun also of great energy. He also created the sky, the heavens, the nether regions, earth, the directions, the firmament with the moon and the stars, the constellations, the planets, the year, the seasons, the months, the two fortnights (lighted and dark) and the smaller divisions of time. The divine Grandsire then, assuming a visible form, begot (by power of his will) some sons possessed of great energy. They are the sages Marichi, Atri, Pulastya, Pulaha, Kratu, Vasishtha, Angiras, and the mighty and puissant lord Rudra, and Prachetas. The last begat Daksha, who in his turn, begat sixty daughters. All those daughters were taken by regenerate sages for the object of begetting children upon them. From them sprang all the creatures of the universe, including the gods, Pitris, Gandharvas, Apsaras, diverse kinds of Rakshasas, birds and animals and fishes, monkeys, great snakes, and diverse species of fowl that range the air or sport on the water, and vegetables, and all beings that are oviparous or viviparous or born of filth. In this way the whole universe consisting of mobile and immobile creatures sprang into existence. The universal Grandsire, having thus evoked into existence all mobile and immobile creatures, then promulgated the eternal religion laid down in the Vedas. That religion was accepted by the gods, with their preceptors, priests, the Adityas, the Vasus, the Rudras, the Sadhyas, the Maruts, the Aswins, Bhrigu, Atri, Angiras, the Siddhas, Kasyapa rich in penances, Vasishtha, Gautama, Agastya, Narada, Parvata, the Valikhilya Rishis, those other Rishis known under the names of Prabhasas, the Sikatas, the Ghritapas, the Somavayavyas, the Vaiswanaras, Marichipas, the Akrishtas, the Hansas, those born of Fire, the Vanaprasthas, and the Prasnis. All of them lived in obedience to Brahman. The foremost of the Danavas, however, setting at night the commands of the Grandsire, and yielding to wrath and covetousness, began to cause the destruction of righteousness. They were Hiranyakasipu, and Hiranyaksha, and Virochana, and Samvara, and Viprachitti, and Prahlada, and Namuchi, and Vali. These and many other Daityas and Danavas, transcending all restraints of duty and religion, sported and took delight in all kinds of wicked acts. Regarding themselves equal in point of birth with the gods, they began to challenge them and the sages of pure behaviour. They never did any good to the other creatures of the universe or showed compassion for any of them. Disregarding the three well-known means, they began to persecute and afflict all creatures by wielding only the rod of chastisement. Indeed, those foremost of Asuras, filled with pride, forsook every friendly intercourse with other creatures. Then the divine Brahman, accompanied by the regenerate sages, proceeded to a delightful summit of Himavat, extending for a hundred Yojanas in area, adorned with diverse kinds of jewels and gems, and upon whose surface the stars seemed to rest like so many lotuses on a lake. On that prince of mountains, O sire, overgrown with forests of flowering trees, that foremost of the gods, viz., Brahman, stayed for some time for accomplishing the business of the world. After the lapse of a thousand years, the puissant

lord made arrangements for a grand sacrifice according to the ordinances laid down in the scriptures. The sacrificial altar became adorned with Rishis skilled in sacrifice and competent to perform all acts appertaining thereto, with faggots of sacrificial fuel, and with blazing fires. And it looked exceedingly beautiful in consequence of the sacrificial plates and vessels all made of gold. All the foremost ones among the gods took their seats on it. The platform was further adorned with Sadasyas all of whom were high regenerate Rishis. I have heard from the Rishis that soon something very awful occurred in that sacrifice. It is heard that a creature sprang (from the sacrificial fire) scattering the flames around him, and whose splendour equalled that of the Moon himself when he rises in the firmament spangled with stars. His complexion was dark like that of the petals of the blue lotus. His teeth were keen. His stomach was lean. His stature was tall. He seemed to be irresistible and possessed of exceeding energy. Upon the appearance of that being, the earth trembled. The Ocean became agitated with high billows and awful eddies. Meteors foreboding great disasters shot through the sky. The branches of trees began to fall down. All the points of the compass became unquiet. Inauspicious winds began to blow. All creatures began to quake with fear every moment. Beholding that awful agitation of the universe and that Being sprung from the sacrificial fire, the Grandsire said these words unto the great Rishis, the gods, and the Gandharvas. This Being was thought of by me. Possessed of great energy, his name is Asi (sword or scimitar). For the protection of the world and the destruction of the enemies of the gods, I have created him. That being then, abandoning the form he had first assumed, took the shape of a sword of great splendour, highly polished, sharp-edged, risen like the all-destructive Being at the end of the Yuga. Then Brahman made over that sharp weapon to the blue-throated Rudra who has for the device on his banner the foremost of bulls, for enabling him to put down irreligion and sin. At this, the divine Rudra of immeasurable soul, praised by the great Rishis, took up that sword and assumed a different shape. Putting forth four arms, he became so tall that though standing on the earth he touched the very sun with his head. With eyes turned upwards and with every limb extended wide, he began to vomit flames of fire from his mouth. Assuming diverse complexions such as blue and white and red, wearing a black deer-skin studded with stars of gold, he bore on his forehead a third eye that resembled the sun in splendour. His two other eyes, one of which was black and the other tawny, shone very brightly. The divine Mahadeva, the bearer of the Sula, the tearer of Bhaga's eyes, taking up the sword whose splendour resembled that of the all-destructive Yuga fire, and wielding a large shield with three high bosses which looked like a mass of dark clouds adorned with flashes of lightning, began to perform diverse kinds of evolutions. Possessed of great prowess, he began to whirl the sword in the sky, desirous of an encounter. Loud were the roars he uttered, and awful the sound of his laughter. Indeed, O Bharata, the form then assumed by Rudra was exceedingly terrible. Hearing that Rudra had assumed that form for achieving fierce deeds, the Danavas, filled with joy, began to come towards him with great speed, showering huge

rocks upon him as they come, and blazing brands of wood, and diverse kinds of terrible weapons made of iron and each endued with the sharpness of a razor. The Danava host, however, beholding that foremost of all beings, the indestructible Rudra, swelling with might, became stupefied and began to tremble. Although Rudra was alone and single-handed, yet so quickly did he move on the field of battle with the sword in his arm that the Asuras thought there were a thousand similar Rudras battling with them. Tearing and piercing and afflicting and cutting and lopping off and grinding down, the great god moved with celerity among the thick masses of his foes like forest conflagration amid heaps of dry grass spread around. The mighty Asuras, broken by the god with the whirls of his sword, with arms and thighs and chests cut off and pierced, and with heads severed from their trunks, began to fall down on the earth. Others among the Danavas, afflicted with strokes of the sword, broke and fled in all directions, cheering one another as they fled. Some penetrated into the bowels of the earth; others got under the cover of mountains, Some went upwards; others entered the depths of the sea. During the progress of that dreadful and fierce battle, the earth became miry with flesh and blood and horrible sights presented themselves on every side. Strewn with the fallen bodies of Danavas covered with blood, the earth looked as if overspread with mountain summits overgrown with Kinsukas. Drenched with gore, the earth looked exceedingly beautiful, like a fair-complexioned lady intoxicated with alcohol and attired in crimson robes. Having slain the Danavas and re-established Righteousness on earth, the auspicious Rudra cast off his awful form and assumed his own beneficent shape. Then all the Rishis and all the celestials adored that god of gods with loud acclamations wishing him victory. The divine Rudra, after this, gave the sword, that protector of religion, dyed with the blood of Danavas, unto Vishnu with due adorations. Vishnu gave it unto Marichi. The divine Marichi gave it unto all the great Rishis. The latter gave it to Vasava. Vasava gave it to the Regents of the world. The Regents, O son, gave that large sword to Manu the son of Surya. At the time, of giving it unto Manu, they said, 'Thou art the lord of all men. Protect all creatures with this sword containing religion within its womb. Duly meting out chastisement unto those that have transgressed the barriers of virtue for the sake of the body or the mind, they should be protected conformably to the ordinances but never according to caprice. Some should be punished with wordy rebukes, and with fines and forfeitures. Loss of limb or death should never be inflicted for slight reasons. These punishments, consisting of wordy rebukes as their first, are regarded as so many forms of the sword. These are the shapes that the sword assumes in consequence of the transgressions of persons under the protection (of the king). 1 In time Manu installed his own son Kshupa in the sovereignty of all creatures, and gave him the sword for their protection. From Kshupa it was taken by Ikshvaku, and from Ikshvaku by Pururavas. From Pururavas it was taken by Ayus, and from Ayus by Nahusha. From Nahusha it was taken by Yayati, and

from Yayati by Puru. From Puru it was taken by Amurtarya, From Amurtarya it descended to the royal Bhumisaya. From Bhumisaya it was taken by Dushmanta's son Bharata. From Bharata, O monarch, it was taken by the righteous Ailavila. From Ailavila it was taken by king Dhundumara. From Dhundumara it was taken by Kamvoja, and from Kamvoja it was taken by Muchukunda, From Muchukunda it was taken by Marutta, and from Marutta by Raivata. From Raivata it was taken by Yuvanaswa, and from Yuvanaswa by Raghu. From Raghu it was taken by the valiant Harinaswa. From Harinaswa the sword was taken by Sunaka and from Sunaka by the righteous-souled Usinara. From the last it was taken by the Bhojas and the Yadavas. From the Yadus it was taken by Sivi. From Sivi it descended to Pratardana. From Pratardana it was received by Ashtaka, and from Ashtaka by Prishadaswa. From Prishadaswa it was received by Bharadwaja, and from the last by Drona. After Drona it was taken by Kripa. From Kripa that best of swords has been obtained by thee with thy brothers. The constellation under which the sword was born is Krittika. Agni is its deity, and Rohini is its Gotra. 1 Rudra is its high preceptor. The sword has eight names which are not generally known. Listen to me as I mention them to you. If one mentions these, O son of Pandu, one may always win victory. Those names then are Asi, Vaisasana, Khadga, sharp-edged, difficult of acquisition, Sirgarbha, victory, and protector of righteousness. Of all weapons, O son of Madravati, the sword is the foremost. The Puranas truly declare that it was first wielded by Mahadeva. As regards the bow, again, O chastiser of foes, it was Prithu who first created it. It was with the aid of this weapon that that son of Vena, while he governed the earth virtuously for many years, milked her of crops and grain in profusion. It behoveth thee, O son of Madri, to regard what the Rishis have said, as conclusive proof. All persons skilled in battle should worship the sword. I have now told thee truly the first portion of thy query, in detail, about the origin and creation of the sword, O bull of Bharata's race! By listening to this excellent story of the origin of the sword, a man succeeds in winning fame in this world and eternal felicity in the next.'"

361:1 Nilakantha correctly explains the connection of Susamsitah.

361:2 Nilakantha explains that the question of Nakula excited the heart of Bhishma and caused a flow of blood through his wounds. Hence Bhishma compares himself to a hill of red-chalk.

364:1 Durvarani, Durvaradini, Durvachadini, are some of the readings of the first line.

365:1 Literally, family or clan; here origin.

12.161.1

वैशंपायन उवाच
इत्युक्तवति भीष्मे तु तूष्णींभूते युधिष्ठिरः
पप्रच्छावसरं गत्वा भ्रातॄन्विदुरपञ्चमान्

12.161.2

धर्मे चार्थे च कामे च लोकवृत्तिः समाहिता
तेषां गरीयान्कतमो मध्यमः को लघुश्च कः

12.161.3

कस्मिंश्चात्मा नियन्तव्यस्त्रिवर्गविजयाय वै
संतुष्टा नैष्ठिकं वाक्यं यथावद्वक्तुमर्हथ

12.161.4

ततोऽर्थगतितत्त्वज्ञः प्रथमं प्रतिभानवान्
जगाद विदुरो वाक्यं धर्मशास्त्रमनुस्मरन्

12.161.5

बाहुश्रुत्यं तपस्त्यागः श्रद्धा यज्ञक्रिया क्षमा
भावशुद्धिर्दया सत्यं संयमश्चात्मसंपदः

12.161.6

एतदेवाभिपद्यस्व मा ते भूच्चलितं मनः
एतन्मूलौ हि धर्मार्थावेतदेकपदं हितम्

12.161.7

धर्मेणैवर्षयस्तीर्णा धर्मे लोकाः प्रतिष्ठिताः
धर्मेण देवा दिविगा धर्मे चार्थः समाहितः

12.161.8

धर्मो राजन्गुणश्रेष्ठो मध्यमो ह्यर्थ उच्यते
कामो यवीयानिति च प्रवदन्ति मनीषिणः
तस्माद्धर्मप्रधानेन भवितव्यं यतात्मना

12.161.9

समाप्तवचने तस्मिन्नर्थशास्त्रविशारदः
पार्थो वाक्यार्थतत्त्वज्ञो जगौ वाक्यमतन्द्रितः

12.161.10

कर्मभूमिरियं राजन्निह वार्त्ता प्रशस्यते
कृषिवाणिज्यगोरक्ष्यं शिल्पानि विविधानि च

12.161.11

अर्थ इत्येव सर्वेषां कर्मणामव्यतिक्रमः
न ऋतेऽर्थेन वर्तेते धर्मकामाविति श्रुतिः

12.161.12

विजयी ह्यर्थवान्धर्ममाराधयितुमुत्तमम्
कामं च चरितुं शक्तो दुष्प्रापमकृतात्मभिः

12.161.13

अर्थस्यावयवावेतौ धर्मकामाविति श्रुतिः
अर्थसिद्ध्या हि निर्वृत्तावुभावेतौ भविष्यतः

12.161.14

उद्भूतार्थं हि पुरुषं विशिष्टतरयोनयः
ब्रह्माणमिव भूतानि सततं पर्युपासते

12.161.15

जटाजिनधरा दान्ताः पङ्कदिग्धा जितेन्द्रियाः
मुण्डा निस्तन्तवश्चापि वसन्त्यर्थार्थिनः पृथक्

12.161.16

काषायवसनाश्चान्ये श्मश्रुला ह्रीसुसंवृताः
विद्वांसश्चैव शान्ताश्च मुक्ताः सर्वपरिग्रहैः

12.161.17

अर्थार्थिनः सन्ति केचिदपरे स्वर्गकाङ्क्षिणः
कुलप्रत्यागमाश्चैके स्वं स्वं मार्गमनुष्ठिताः

12.161.18

आस्तिका नास्तिकाश्चैव नियताः संयमे परे
अप्रज्ञानं तमोभूतं प्रज्ञानं तु प्रकाशता

12.161.19

भृत्यान्भोगैर्द्विषो दण्डैर्यो योजयति सोऽर्थवान्
एतन्मतिमतां श्रेष्ठ मतं मम यथातथम्
अनयोस्तु निबोध त्वं वचनं वाक्यकण्ठयोः

12.161.20

ततो धर्मार्थकुशलौ माद्रीपुत्रावनन्तरम्
नकुलः सहदेवश्च वाक्यं जगदतुः परम्

12.161.21

आसीनश्च शयानश्च विचरन्नपि च स्थितः
अर्थयोगं दृढं कुर्याद्योगैरुच्चावचैरपि

12.161.22

अस्मिंस्तु वै सुसंवृत्ते दुर्लभे परमप्रिये
इह कामानवाप्नोति प्रत्यक्षं नात्र संशयः

12.161.23

योऽर्थो धर्मेण संयुक्तो धर्मो यश्चार्थसंयुतः
मध्विवामृतसंयुक्तं तस्मादेतौ मताविह

12.161.24

अनर्थस्य न कामोऽस्ति तथार्थोऽधर्मिणः कुतः
तस्मादुद्विजते लोको धर्मार्थाद्यो बहिष्कृतः

12.161.25

तस्माद्धर्मप्रधानेन साध्योऽर्थः संयतात्मना
विश्वस्तेषु च भूतेषु कल्पते सर्व एव हि

12.161.26

धर्मं समाचरेत्पूर्वं तथार्थं धर्मसंयुतम्
ततः कामं चरेत्पश्चात्सिद्धार्थस्य हि तत्फलम्

12.161.27

विरेमतुस्तु तद्वाक्यमुक्त्वा तावश्विनोः सुतौ
भीमसेनस्तदा वाक्यमिदं वक्तुं प्रचक्रमे

12.161.28

नाकामः कामयत्यर्थं नाकामो धर्ममिच्छति
नाकामः कामयानोऽस्ति तस्मात्कामो विशिष्यते

12.161.29

कामेन युक्ता ऋषयस्तपस्येव समाहिताः
पलाशफलमूलाशा वायुभक्षाः सुसंयताः

12.161.30

वेदोपवादेष्वपरे युक्ताः स्वाध्यायपारगाः
श्राद्धयज्ञक्रियायां च तथा दानप्रतिग्रहे

12.161.31

वणिजः कर्षका गोपाः कारवः शिल्पिनस्तथा
दैवकर्मकृतश्चैव युक्ताः कामेन कर्मसु

12.161.32

समुद्रं चाविशन्त्यन्ये नराः कामेन संयुताः
कामो हि विविधाकारः सर्वं कामेन संततम्

12.161.33

नास्ति नासीन्नाभविष्यद्भूतं कामात्मकात्परम्
एतत्सारं महाराज धर्मार्थावत्र संश्रितौ

12.161.34

नवनीतं यथा दध्नस्तथा कामोऽर्थधर्मतः
श्रेयस्तैलं च पिण्याकाद्घृतं श्रेय उदश्वितः

12.161.35

श्रेयः पुष्पफलं काष्ठात्कामो धर्मार्थयोर्वरः
पुष्पतो मध्विव रसः कामात्संजायते सुखम्

12.161.36

सुचारुवेषाभिरलंकृताभि;र्मदोत्कटाभिः प्रियवादिनीभिः
रमस्व योषाभिरुपेत्य कामं; कामो हि राजंस्तरसाभिपाती

12.161.37

बुद्धिर्ममैषा परिषत्स्थितस्य; मा भूद्विचारस्तव धर्मपुत्र
स्यात्संहितं सद्भिरफल्गुसारं; समेत्य वाक्यं परमानृशंस्यम्

12.161.38

धर्मार्थकामाः सममेव सेव्या; यस्त्वेकसेवी स नरो जघन्यः
द्वयोस्तु दक्षं प्रवदन्ति मध्यं; स उत्तमो यो निरतस्त्रिवर्गे

12.161.39

प्राज्ञः सुहृच्चन्दनसारलिप्तो; विचित्रमाल्याभरणैरुपेतः
ततो वचः संग्रहविग्रहेण; प्रोक्त्वा यवीयान्विरराम भीमः

12.161.40

ततो मुहूर्तादथ धर्मराजो; वाक्यानि तेषामनुचिन्त्य सम्यक्
उवाच वाचावितथं स्मयन्वै; बहुश्रुतो धर्मभृतां वरिष्ठः

12.161.41

निःसंशयं निश्चितधर्मशास्त्राः; सर्वे भवन्तो विदितप्रमाणाः
विज्ञातुकामस्य ममेह वाक्य;मुक्तं यद्वै नैष्ठिकं तच्छ्रुतं मे
इह त्ववश्यं गदतो ममापि; वाक्यं निबोधध्वमनन्यभावाः

12.161.42

यो वै न पापे निरतो न पुण्ये; नार्थे न धर्मे मनुजो न कामे
विमुक्तदोषः समलोष्टकाञ्चनः; स मुच्यते दुःखसुखार्थसिद्धेः

12.161.43

भूतानि जातीमरणान्वितानि; जराविकारैश्च समन्वितानि
भूयश्च तैस्तैः प्रतिबोधितानि; मोक्षं प्रशंसन्ति न तं च विद्मः

12.161.44

स्नेहे नबद्धस्य न सन्ति तानी;त्येवं स्वयंभूर्भगवानुवाच
बुधाश्च निर्वाणपरा वदन्ति; तस्मान्न कुर्यात्प्रियमप्रियं च

12.161.45

एतत्प्रधानं न तु कामकारो; यथा नियुक्तोऽस्मि तथा चरामि
भूतानि सर्वाणि विधिर्नियुङ्क्ते; विधिर्बलीयानिति वित्त सर्वे

12.161.46

न कर्मणाप्नोत्यनवाप्यमर्थं; यद्भावि सर्वं भवतीति वित्त
त्रिवर्गहीनोऽपि हि विन्दतेऽर्थं; तस्मादिदं लोकहिताय गुह्यम्

12.161.47

ततस्तदग्र्यं वचनं मनोनुगं; समस्तमाज्ञाय ततोऽतिहेतुमत्
तदा प्रणेदुश्च जहर्षिरे च ते; कुरुप्रवीराय च चक्रुरञ्जलीन्

12.161.48

सुचारुवर्णाक्षरशब्दभूषितां; मनोनुगां निर्धुतवाक्यकण्टकाम्
निशम्य तां पार्थिव पार्थभाषितां; गिरं नरेन्द्राः प्रशशंसुरेव ते
पुनश्च पप्रच्छ सरिद्वरासुतं; ततः परं धर्ममहीनसत्त्वः

Translation — Kisari Mohan Ganguli

"Vaisampayana said, 'When Bhishma, after having said this, became silent, Yudhishthira (and the others) returned home. The king addressing his brothers with Vidura forming the fifth, said, 'The course of the world rests upon Virtue, Wealth, and Desire. Amongst these three, which is the foremost, which the second, and which the last, in point of importance? For subduing the triple aggregate (viz., lust, wrath, and covetousness), upon which of the first three

[paragraph continues] (viz., Virtue, Wealth, and Desire) should the mind be fixed? It behoveth you all to cheerfully answer this question in words that are true.' Thus addressed by the Kuru chief, Vidura, who was conversant with the science of Profit, with the course of the world, and with truth (that concerns the real nature of things), and possessed of great brilliancy of intellect, spoke first these words, recollecting the contents of the scriptures.'

"Vidura said, 'Study of the various scriptures, asceticism, gift, faith, performance of sacrifices, forgiveness, sincerity of disposition, compassion, truth, self-restraint, these constitute possessions of Virtue. Do thou adopt Virtue. Let not thy heart ever turn away from it. Both Virtue and Profit have their roots in these. I think that all these are capable of being included in one term. It is by Virtue that the Rishis have crossed (the world with all its difficulties). It is upon Virtue, that all the worlds depend (for their existence). It is by Virtue that the gods attained to their position of superiority. It is upon Virtue that Profit or Wealth rests. Virtue, O king, is foremost in point of merit. Profit is said to be middling. Desire, it is said by the wise, is the lowest of the three. For this reason, one should live with restrained soul, giving his attention to Virtue most. One should also behave towards all creatures as he should towards himself.'

"Vaisampayana continued, 'After Vidura had finished what he had to say, Pritha's son Arjuna, well skilled in the science of Profit, and conversant also with the truths of both Virtue and Profit, urged on (by the drift of Yudhishthira's question), said these words.'

"Arjuna said, 'This world, O king, is the field of action. Action, therefore, is applauded here. Agriculture, trade, keep of cattle, and diverse kinds of arts, constitute what is called Profit. Profit, again, is the end of all such acts. Without Profit or Wealth, both Virtue and (the objects of) Desire cannot be won. This is the declaration of the Sruti. Even persons of uncleansed souls, if possessed of diverse kinds of Wealth, are able to perform the highest acts of virtue and gratify desires that are apparently difficult of being gratified. Virtue and Desire are the limbs of Wealth as the Sruti declares. With the acquisition of Wealth, both Virtue and the objects of Desire may be won. Like all creatures worshipping Brahman, even persons of superior birth worship a man possessed of Wealth. Even they that are attired in deer-skins and bear matted locks on their heads, that are self-rest rained, that smear their bodies with mire, that have their senses under complete control, even they that have bald heads and that are devoted Brahmacharins, and that live separated from one another, cherish a desire for Wealth. Others attired in yellow robes, bearing long beards, graced with modesty, possessed of learning, contented, and freed from all attachments, become desirous of Wealth. Others, following the practices of their ancestors, and observant of their respective duties, and others desirous of heaven, do the same. Believers and unbelievers and those that are rigid practisers of the highest Yoga--all certify to the excellence of Wealth. 1 He is said to be truly possessed of Wealth who cherishes his dependants with

objects of enjoyment, and afflicts his foes with punishments. Even this O foremost of intelligent men, is truly my opinion. Listen, however, now to these two (viz., Nakula and Sahadeva) who are about to speak.'

"Vaisampayana continued, 'After Arjuna had ceased, the two sons of Madri, viz., Nakula and Sahadeva, said these words of high import.'

"Nakula and Sahadeva said, 'Sitting or lying, walking and standing, one should strive after the acquisition of Wealth even by the most vigorous of means. If Wealth, which is difficult of acquisition and highly agreeable, be earned, the person that has earned it, without doubt, is seen to obtain all the objects of Desire. That Wealth which is connected with Virtue, as also that Virtue which is connected with Wealth, is certainly like nectar. 1 For this reason, our opinions are as follows. A person without wealth cannot gratify any desire; similarly, there can be no Wealth in one that is destitute of Virtue. He, therefore, who is outside the pale of both Virtue and Wealth, is an object of fear unto the world. For this reason, one should seek the acquisition of Wealth with a devoted mind, without disregarding the requirements of Virtue. They who believe in (the wisdom of) this saying succeed in acquiring whatever they desire. One should first practise Virtue; next acquire Wealth without sacrificing Virtue; and then seek the gratification of Desire, for this should be the last act of one who has been successful in acquiring Wealth.'

"Vaisampayana continued, 'The twin sons of the Aswins, after having said these words, remained silent. Then Bhimasena began to say the following.'

"Bhimasena said, 'One without Desire never wishes for Wealth. One without Desire never wishes for Virtue. One who is destitute of Desire can never feel any wish. For this reason, Desire is the foremost of all the three. It is under the influence of Desire that the very Rishis devote themselves to penances subsisting upon fruits, of living upon roots or air only. Others possessed of Vedic lore are engaged upon the Vedas and their branches or upon rites of faith and sacrificial acts, or upon making gifts or accepting them. Traders, agriculturists, keepers of cattle, artists and artisans, and those who are employed in rites of propitiation, all act from Desire. Some there are that dive unto the depths of the ocean, induced by Desire. Desire, indeed, takes various forms. Everything is pervaded by the principle of Desire. A man outside the pale of Desire never is, was, or will be, seen in this world. This, O king, is the truth. Both Virtue and Wealth are based upon Desire. As butter represents the essence of curds, even so is Desire the essence of Profit and Virtue. Oil is better than oil-seeds. Ghee is better than sour milk. Flowers and fruits are better than wood. Similarly, Desire is better than Virtue and Profit. As honeyed juice is extracted from flowers, so is Desire said to be extracted from these two. Desire is the parent of Virtue and Profit. Desire is the soul of these two. Without Desire the Brahmanas would never give either sweets or wealth unto Brahmanas. Without Desire the diverse kinds of action that are seen in the world would never have been seen. For these reasons, Desire is seen to be the foremost of the triple aggregate. Approaching beautiful damsels attired

in excellent robes, adorned with every ornament, and exhilarated with sweet wines, do thou sport with them. Desire, O king, should be the foremost of the three with us. Reflecting upon the question to its very roots, I have come to this conclusion. Do not hesitate to accept this conclusion, O son of Dharma! These words of mine are not of hollow import. Fraught with righteousness as they are they will be acceptable to all good men. Virtue, Profit, and Desire should all be equally attended to. That man who devotes himself to only one of them is certainly not a superior person. He is said to be middling who devotes himself to only two of them. He, on the other hand, is the best of his species who attends to all the three. Having said these words in brief as also in detail, unto those heroes, Bhima possessed of wisdom, surrounded by friends, smeared with sandal-paste, and adorned with excellent garlands and ornaments, remained silent. 1 Then king Yudhishthira the just, that foremost of virtuous men, possessed of great learning, properly reflecting for a while upon the words spoken by all of them, and thinking all those speeches to be false philosophy, himself spoke as follows.'

"Yudhishthira said, 'Without doubt, all of you have settled conclusions in respect of the scriptures, and all of you are conversant with authorities. These words fraught with certainty that you have spoken have been heard by me. Listen now, with concentrated attention, to what I say unto you. He who is not employed in merit or in sin, he who does not attend to Profit, or Virtue, or Desire, who is above all faults, who regards gold and a brick-bat with equal eyes, becomes liberated from pleasure and pain and the necessity of accomplishing his purposes. All creatures are subject to birth and death. All are liable to waste and change. Awakened repeatedly by the diverse benefits and evils of life, all of them applaud Emancipation. We do not know, however, what Emancipation is. The self-born and divine Brahman has said that there is no Emancipation for him who is bound with ties of attachment and affection. They, however, that are possessed of learning seek Extinction. For this reason, one should never regard anything as either agreeable or disagreeable. 2 This view seems to be the best. No one in this world can act as he pleases. I act precisely as I am made (by a superior power) to act. The great Ordainer makes all creatures proceed as He wills. The Ordainer is Supreme. Know this, all of you. 3 No one can, by his acts, obtain what is unobtainable. That which is to be, takes place. Know this. And since he who has withdrawn himself from

the triple aggregate may succeed in winning Emancipation, it seems, therefore, that Emancipation is productive of the highest good.'

"Vaisampayana continued, 'Having listened to all these foremost words fraught with reason and acceptable to the heart, Bhima and others were filled with delight and joining their hands, bowed unto that prince o f Kuru's race. Indeed, those foremost of men, O king, having heard that speech of the monarch, well adorned with sweet letters and syllables, acceptable to the heart, and divested of dissonant sounds and words, began to applaud Yudhishthira highly. The high-souled son of Dharma, in return, possessed of great energy, praised his convinced auditors; and once more the king addressed the son of the foremost of rivers, possessed of a high soul, for enquiring about duties.'"

366:1 The second line of 19 is unintelligible.

367:1 Taddhitwa is tat hi twa. Nilakantha thinks that twa here is twam.

368:1 In the Bengal texts, 41 is made a triplet, and 42 is made to consist of a single line; 42 is represented as Vaisampayana's speech. This is evidently an error; 41 a couplet. 42 also is so. Rajna etc., refer to Bhima. K.P. Singha avoids the error; the Burdwan translator, as usual, makes a mess of 41 by taking it to be a triplet.

368:2 There can be very little doubt that the second line has a distinct reference to the principal article of faith in Buddhism. Emancipation here is identified with Extinction or Annihilation. The word used is Nirvana. The advice given is abstention from attachments of every kind. These portions of the Santi are either interpolations, or were written after the spread of Buddhism.

368:3 The doctrine set forth in 48 is the doctrine of either Universal Necessity as expounded by Leibnitz, or that of Occasional Causes of the Cartesian school. In fact, all the theories about the government of the universe are strangely jumbled together here.

12.162.1

युधिष्ठिर उवाच
पितामह महाप्राज्ञ कुरूणां कीर्तिवर्धन
प्रश्नं कंचित्प्रवक्ष्यामि तन्मे व्याख्यातुमर्हसि

12.162.2

कीदृशा मानवाः सौम्याः कैः प्रीतिः परमा भवेत्
आयत्यां च तदात्वे च के क्षमास्तान्वदस्व मे

12.162.3

न हि तत्र धनं स्फीतं न च संबन्धिबान्धवाः
तिष्ठन्ति यत्र सुहृदस्तिष्ठन्तीति मतिर्मम

12.162.4

दुर्लभो हि सुहृच्छ्रोता दुर्लभश्च हितः सुहृत्
एतद्धर्मभृतां श्रेष्ठ सर्वं व्याख्यातुमर्हसि

12.162.5

भीष्म उवाच
संधेयान्पुरुषान्राजन्नसंधेयांश्च तत्त्वतः
वदतो मे निबोध त्वं निखिलेन युधिष्ठिर

12.162.6

लुब्धः क्रूरस्त्यक्तधर्मा निकृतः शठ एव च
क्षुद्रः पापसमाचारः सर्वशङ्की तथालसः

12.162.7

दीर्घसूत्रोऽनृजुः कष्टो गुरुदारप्रधर्षकः
व्यसने यः परित्यागी दुरात्मा निरपत्रपः

12.162.8

सर्वतः पापदर्शी च नास्तिको वेदनिन्दकः
संप्रकीर्णेन्द्रियो लोके यः कामनिरतश्चरेत्

12.162.9

असत्यो लोकविद्विष्टः समये चानवस्थितः
पिशुनोऽथाकृतप्रज्ञो मत्सरी पापनिश्चयः

12.162.10

दुःशीलोऽथाकृतात्मा च नृशंसः कितवस्तथा
मित्रैरर्थकृती नित्यमिच्छत्यर्थपरश्च यः

12.162.11

वहतश्च यथाशक्ति यो न तुष्यति मन्दधीः
अमित्रमिव यो भुङ्क्ते सदा मित्रं नरर्षभ

12.162.12

अस्थानक्रोधनो यश्च अकस्माच्च विरज्यते
सुहृदश्चैव कल्याणानाशु त्यजति किल्बिषी

12.162.13

अल्पेऽप्यपकृते मूढस्तथाज्ञानात्कृतेऽपि च
कार्योपसेवी मित्रेषु मित्रद्वेषी नराधिप

12.162.14

शत्रुर्मित्रमुखो यश्च जिह्मप्रेक्षी विलोभनः
न रज्यति च कल्याणे यस्त्यजेत्तादृशं नरम्

12.162.15

पानपो द्वेषणः क्रूरो निर्घृणः परुषस्तथा
परोपतापी मित्रध्रुक्तथा प्राणिवधे रतः

12.162.16

कृतघ्नश्चाधमो लोके न संधेयः कथंचन
छिद्रान्वेषी न संधेयः संधेयानपि मे शृणु

12.162.17

कुलीना वाक्यसंपन्ना ज्ञानविज्ञानकोविदाः
मित्रज्ञाश्च कृतज्ञाश्च सर्वज्ञाः शोकवर्जिताः

12.162.18

माधुर्यगुणसंपन्नाः सत्यसंधा जितेन्द्रियाः
व्यायामशीलाः सततं भृतपुत्राः कुलोद्गताः

12.162.19

रूपवन्तो गुणोपेतास्तथालुब्धा जितश्रमाः
दोषैर्वियुक्ताः प्रथितैस्ते ग्राह्याः पार्थिवेन ह

12.162.20

यथाशक्तिसमाचाराः सन्तस्तुष्यन्ति हि प्रभो
नास्थाने क्रोधवन्तश्च न चाकस्माद्विरागिणः

12.162.21

विरक्ताश्च न रुष्यन्ति मनसाप्यर्थकोविदाः
आत्मानं पीडयित्वापि सुहृत्कार्यपरायणाः
न विरज्यन्ति मित्रेभ्यो वासो रक्तमिवाविकम्

12.162.22

दोषांश्च लोभमोहादीनर्थेषु युवतिष्वथ
न दर्शयन्ति सुहृदां विश्वस्ता बन्धुवत्सलाः

12.162.23

लोष्टकाञ्चनतुल्यार्थाः सुहृत्स्वशठबुद्धयः
ये चरन्त्यनभीमाना निसृष्टार्थविभूषणाः
संगृह्णन्तः परिजनं स्वाम्यर्थपरमाः सदा

12.162.24

ईदृशैः पुरुषश्रेष्ठैः संधिं यः कुरुते नृपः
तस्य विस्तीर्यते राष्ट्रं ज्योत्स्ना ग्रहपतेरिव

12.162.25

शास्त्रनित्या जितक्रोधा बलवन्तो रणप्रियाः
क्षान्ताः शीलगुणोपेताः संधेयाः पुरुषोत्तमाः

12.162.26

ये च दोषसमायुक्ता नराः प्रोक्ता मयानघ
तेषामप्यधमो राजन्कृतघ्नो मित्रघातकः
त्यक्तव्यः स दुराचारः सर्वेषामिति निश्चयः

12.162.27

युधिष्ठिर उवाच
विस्तरेणार्थसंबन्धं श्रोतुमिच्छामि पार्थिव
मित्रद्रोही कृतघ्नश्च यः प्रोक्तस्तं च मे वद

12.162.28

भीष्म उवाच
हन्त ते वर्तयिष्येऽहमितिहासं पुरातनम्
उदीच्यां दिशि यद्वृत्तं म्लेच्छेषु मनुजाधिप

12.162.29

ब्राह्मणो मध्यदेशीयः कृष्णाङ्गो ब्रह्मवर्जितः
ग्रामं प्रेक्ष्य जनाकीर्णं प्राविशद्भैक्षकाङ्क्षया

12.162.30

तत्र दस्युर्धनयुतः सर्ववर्णविशेषवित्
ब्रह्मण्यः सत्यसंधश्च दाने च निरतोऽभवत्

12.162.31

तस्य क्षयमुपागम्य ततो भिक्षामयाचत
प्रतिश्रयं च वासार्थं भिक्षां चैवाथ वार्षिकीम्

12.162.32

प्रादात्तस्मै स विप्राय वस्त्रं च सदृशं नवम्
नारीं चापि वयोपेतां भर्त्रा विरहितां तदा

12.162.33

एतत्संप्राप्य हृष्टात्मा दस्योः सर्वं द्विजस्तदा
तस्मिन्गृहवरे राजंस्तया रेमे स गौतमः

12.162.34

कुटुम्बार्थेषु दस्योः स साहाय्यं चाप्यथाकरोत्
तत्रावसत्सोऽथ वर्षाः समृद्धे शबरालये
बाणवेध्ये परं यत्नमकरोच्चैव गौतमः

12.162.35

वक्राङ्गांस्तु स नित्यं वै सर्वतो बाणगोचरे
जघान गौतमो राजन्यथा दस्युगणस्तथा

12.162.36

हिंसापरो घृणाहीनः सदा प्राणिवधे रतः
गौतमः संनिकर्षेण दस्युभिः समतामियात्

12.162.37

तथा तु वसतस्तस्य दस्युग्रामे सुखं तदा
अगच्छन्बहवो मासा निघ्नतः पक्षिणो बहून्

12.162.38

ततः कदाचिदपरो द्विजस्तं देशमागमत्
जटी चीराजिनधरः स्वाध्यायपरमः शुचिः

12.162.39

विनीतो नियताहारो ब्रह्मण्यो वेदपारगः
सब्रह्मचारी तद्देश्यः सखा तस्यैव सुप्रियम्
तं दस्युग्राममगमद्यत्रासौ गौतमोऽभवत्

12.162.40

स तु विप्रगृहान्वेषी शूद्रान्नपरिवर्जकः
ग्रामे दस्युजनाकीर्णे व्यचरत्सर्वतोदिशम्

12.162.41

ततः स गौतमगृहं प्रविवेश द्विजोत्तमः
गौतमश्चापि संप्राप्तस्तावन्योन्येन संगतौ

12.162.42

वक्राङ्गभारहस्तं तं धनुष्पाणिं कृतागसम्
रुधिरेणावसिक्ताङ्गं गृहद्वारमुपागतम्

12.162.43

तं दृष्ट्वा पुरुषादाभमपध्वस्तं क्षयागतम्
अभिज्ञाय द्विजो व्रीडामगमद्वाक्यमाह च

12.162.44

किमिदं कुरुषे मौढ्याद्विप्रस्त्वं हि कुलोद्गतः
मध्यदेशपरिज्ञातो दस्युभावं गतः कथम्

12.162.45

पूर्वान्स्मर द्विजाग्र्यांस्तान्प्रख्यातान्वेदपारगान्
येषां वंशेऽभिजातस्त्वमीदृशः कुलपांसनः

12.162.46

अवबुध्यात्मनात्मानं सत्यं शीलं श्रुतं दमम्
अनुक्रोशं च संस्मृत्य त्यज वासमिमं द्विज

12.162.47

एवमुक्तः स सुहृदा तदा तेन हितैषिणा
प्रत्युवाच ततो राजन्विनिश्चित्य तदार्तवत्

12.162.48

अधनोऽस्मि द्विजश्रेष्ठ न च वेदविदप्यहम्
वृत्त्यर्थमिह संप्राप्तं विद्धि मां द्विजसत्तम

12.162.49

त्वद्दर्शनात्तु विप्रर्षे कृतार्थं वेद्म्यहं द्विज
आत्मानं सह यास्यावः श्वो वसाद्येह शर्वरीम्

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'O grandsire, O thou that art possessed of great wisdom, I shall ask thee a question. It behoveth thee, O enhancer of the happiness of the Kurus, to discourse to me fully upon it. What kind of men are said to be of gentle disposition? With whom may the most delightful friendship exist? Tell us also who are able to do good in the present time and in the end. I am of opinion that neither swelling wealth, nor relatives, nor kinsmen, occupy that place which well-wishing friends occupy. A friend capable of listening to beneficial counsels, and also of doing good, is exceedingly rare. It behoveth thee, O foremost of virtuous men, to discourse fully on these topics.'

"Bhishma said, 'Listen to me, O Yudhishthira, as I speak to thee, in detail, of those men with whom friendships may be formed and those with whom friendships may not be formed. One that is covetous, one that is pitiless, one that has renounced the duties of his order, one that is dishonest, one that is a knave, one that is mean, one that is of sinful practices, one that is suspicious of all, one that is idle, one that is procrastinating, one that is of a crooked disposition, one that is an object of universal obloquy, one that dishonours the life of his preceptor, one that is addicted to the seven well-known vices, one that casts off distressed friends, one possessed of a wicked soul, one that is shameless, one whose sight is ever directed towards sin, one that is an atheist, one that is a slanderer of the Vedas, one whose senses are not restrained, one that gives free indulgence to lust, one that is untruthful, one that is deserted by all, one that transgresses all restraints, one that is deceitful, one that is destitute of wisdom, one that is envious, one that is wedded to sin, one whose conduct is bad, one whose soul has not been cleansed, one that is cruel, one that is a gambler, one that always seeks to injure friends, one that covets wealth belonging to others, that wicked-souled wight who never expresses satisfaction with what another may give him according to the extent of his means, one that is never pleased with his friends, O bull among men, one that becomes angry on

occasions that do not justify anger, one that is of restless mind, one that quarrels without cause, that sinful bloke who feels no scruple in deserting well-meaning friends, that wretch who is always mindful of his own interests and who, O king, quarrels with friends when those do him a very slight injury or inflict on him a wrong unconsciously, one who acts like a foe but speaks like a friend, one who is of perverse perceptions, one who is blind (to his own good), one who never takes delight in what is good for himself or others, should be avoided. One who drinks alcoholic liquors, one who hates others, one who is wrathful, one who is destitute of compassion, one who is pained at the sights of other's happiness, one who injures friends, one who is always engaged in taking the lives of living creatures, one who is ungrateful, one who is vile, should be avoided. Alliances (of friendship) should never be formed with any of them. Similarly, no alliance (of friendship) should be formed with him who is ever intent upon marking the faults of others. Listen now to me as I indicate the persons with whom alliances (of friendship) may be formed. They that are well-born, they that are possessed of eloquence and politeness of speech, they that are endued with knowledge and science, they that are possessed of merit and other accomplishments, they that are free from covetousness, they that are never exhausted by labour, they that are good to their friends, they that are grateful, they that are possessed of varied information and knowledge, they that are destitute of avarice, they that are possessed of agreeable qualities, they that are firm in truth, they that have subdued their senses, they that are devoted to athletic and other exercises, they that are of good families, they that are perpetuators of their races, 1 they that are destitute of faults, they that are possessed of fame, should be accepted by kings for forming alliances (of friendship) with them, They, again, O monarch, who become pleased and contented if one behaves with them according to the best of one's powers, they who never get angry on occasions that do not justify anger, they who never become displeased without sufficient cause, those persons who are well conversant with the science of Profit and who, even when annoyed, succeed in keeping their minds tranquil, they who devote themselves to the service of friends at personal sacrifice, they who are never estranged from friends but who continue unchanged (in their attachment) like a red blanket made of wool (which does not easily change its colour), 2 they who never disregard, from anger, those that are poor, they who never dishonour youthful women by yielding to lust and loss of judgment, they who never point out wrong paths to friends, they who are trustworthy, they who are devoted to the practice of righteousness, they who regard gold and brick-bats with an equal eye, they that adhere with firmness to friends and well-wishers, they who muster their own people and seek the accomplishment of the business of friends regardless of their own dignity and casting off all the marks of their own respectability, should be regarded as persons with whom alliances (of

friendship) should be made. Indeed, the dominions of that king spread on every direction, like the light of the lord of the stars, who makes alliances of friendship with such superior men. Alliances should be formed with men that are well-practised in weapons, that have completely subdued their anger, that are always strong in battle and possessed of high birth, good behaviour, and varied accomplishments. Amongst those vicious men, O sinless one, that I have mentioned, the vilest, O king, are those that are ungrateful and that injure friends. Those persons of wicked behaviour should be avoided by all. This, indeed, is a settled conclusion.'

"Yudhishthira said, 'I desire to hear in detail this description. Tell me who they are that are called injurers of friends and ungrateful persons.'

"Bhishma said, 'I shall recite to thee an old story whose incidents occurred in the country, O monarch, of the Mlecchas that lies to the north. There was a certain Brahmana belonging to the middle country. He was destitute of Vedic learning. (One day), beholding a prosperous village, the man entered it from desire of obtaining charity.' 1 In that village lived a robber possessed of great wealth, conversant with the distinctive features of all the orders (of men), devoted to the Brahmanas, firm in truth, and always engaged in my king gifts. Repairing to the abode of that robber, the Brahmana begged for a alms. Indeed, he solicited a house to live in and such necessaries of life as would last for one year. Thus solicited by the Brahmana, the robber gave him a piece of new cloth with its ends complete, 2 and a widowed woman possessed of youth. Obtaining all those things from the robber, the Brahmana became filled with delight. Indeed, Gautama began to live happily in that commodious house which the robber assigned to him. He began to hold the relatives and kinsmen of the female slave he had got from the robber chief. In this way he lived for many years in that prosperous village of hunters. He began to practise with great devotion the art of archery. Every day, like the other robbers residing there, Gautama, O king, went into the woods and slaughtered wild cranes in abundance. Always engaged in slaughtering living creatures, he became well-skilled in that act and soon bade farewell to compassion. In consequence of his intimacy with robbers he became like one of them. As he lived happily in that robber village for many months, large was the number of wild cranes that he slew. One day another Brahmana came to that village. He was dressed in rags and deer-skins and bore matted locks on his head. Of highly pure behaviour, he was devoted to the study of the Vedas. Of a humble disposition, frugal in fare, devoted to the Brahmanas, thoroughly conversant with the Vedas, and observant of Brahmacharya vows, that Brahmana had been a dear friend of Gautama and belonged to that part of the country from which Gautama had emigrated. In course of his wanderings, as already said, the Brahmana came to that robber village where Gautama had taken up his abode. He never accepted any food if given by a Sudra and, therefore, began to search

for the house of a Brahmana there (for accepting the duties of hospitality). 1 Accordingly he wandered in every direction in that village teeming with robber-families. At last that foremost of Brahmanas came to the house owned by Gautama. It so happened that just at that time Gautama also, returning from the woods, was entering his abode. The two friends met. Armed with bow and sword, he bore on shoulders a load of slaughtered cranes, and his body was smeared with the blood that trickled down from the bag on his shoulders. Beholding that man who then resembled a cannibal and who had fallen away from the pure practices of the order of his birth, entering his house, the newly-arrived guest, recognising him, O king, said these words: 'What is this that thou art doing here through folly? Thou art a Brahmana, and the perpetuator of a Brahmana family. Born in a respectable family belonging to the Middle country, how is it that thou becomest like a robber in thy practices? Recollect, O regenerate one, thy famous kinsmen of former times, all of whom were well-versed in the Vedas. Born in their race, alas, thou hast become a stigma to it. Awake thyself by thy own exertions. Recollecting the energy, the behaviour, the learning, the self-restraint, the compassion (that are thine by the order of thy birth), leave this thy present abode, O regenerate one!' Thus addressed by that well-meaning friend of his, O king, Gautama answered him in great affliction of heart, saying, O foremost of regenerate ones, I am poor. I am destitute also of a knowledge of the Vedas. Know, O best of Brahmanas, that I have taken up my abode here for the sake of wealth alone. At thy sight, however, I am blest today. We shall together set out of this place tomorrow. Do thou pass the night here with me. Thus addressed, the newly-arrived Brahmana, full of compassion as he was, passed the night there, refraining to touch anything. Indeed, though hungry and requested repeatedly the guest refused to touch any food in that house.'"

370:1 i.e., they that have wives and have procreated children.

370:2 Raktamivavikam and not Raktamivadhikam, is the correct reading. The Burdwan translator accepts the incorrect reading.

371:1 The true reading is Brahmavarjitah and not that word in the accusative. Both the Bengali versions have adhered to the incorrect reading of the Bengal texts.

371:2 i.e., it was not a piece torn off from a full piece, but both its dasas or ends were there.

372:1 To this day there are many Brahmanas in India who are asudra-pratigrahins, i.e., who accept no gift, however rich, from a Sudra.

12.163.1

भीष्म उवाच
तस्यां निशायां व्युष्टायां गते तस्मिन्द्विजोत्तमे
निष्क्रम्य गौतमोऽगच्छत्समुद्रं प्रति भारत

12.163.2

सामुद्रकान्स वणिजस्ततोऽपश्यत्स्थितान्पथि
स तेन सार्थेन सह प्रययौ सागरं प्रति

12.163.3

स तु सार्थो महाराज कस्मिंश्चिद्गिरिगह्वरे
मत्तेन द्विरदेनाथ निहतः प्रायशोऽभवत्

12.163.4

स कथंचित्ततस्तस्मात्सार्थान्मुक्तो द्विजस्तदा
कांदिग्भूतो जीवितार्थी प्रदुद्रावोत्तरां दिशम्

12.163.5

स सर्वतः परिभ्रष्टः सार्थाद्देशात्तथार्थतः
एकाकी व्यद्रवत्तत्र वने किंपुरुषो यथा

12.163.6

स पन्थानमथासाद्य समुद्राभिसरं तदा
आससाद वनं रम्यं महत्पुष्पितपादपम्

12.163.7

सर्वर्तुकैराम्रवनैः पुष्पितैरुपशोभितम्
नन्दनोद्देशसदृशं यक्षकिंनरसेवितम्

12.163.8

शालतालधवाश्वत्थत्वचागुरुवनैस्तथा
चन्दनस्य च मुख्यस्य पादपैरुपशोभितम्
गिरिप्रस्थेषु रम्येषु शुभेषु सुसुगन्धिषु

12.163.9

समन्ततो द्विजश्रेष्ठा वल्गु कूजन्ति तत्र वै
मनुष्यवदनास्त्वन्ये भारुण्डा इति विश्रुताः
भूलिङ्गशकुनाश्चान्ये समुद्रं सर्वतोऽभवन्

12.163.10

स तान्यतिमनोज्ञानि विहंगाभिरुतानि वै
शृण्वन्सुरमणीयानि विप्रोऽगच्छत गौतमः

12.163.11

ततोऽपश्यत्सुरम्ये स सुवर्णसिकताचिते
देशभागे समे चित्रे स्वर्गोद्देशसमप्रभे

12.163.12

श्रिया जुष्टं महावृक्षं न्यग्रोधं परिमण्डलम्
शाखाभिरनुरूपाभिर्भूषितं छत्रसंनिभम्

12.163.13

तस्य मूलं सुसंसिक्तं वरचन्दनवारिणा
दिव्यपुष्पान्वितं श्रीमत्पितामहसदोपमम्

12.163.14

तं दृष्ट्वा गौतमः प्रीतो मुनिकान्तमनुत्तमम्
मेध्यं सुरगृहप्रख्यं पुष्पितैः पादपैर्वृतम्
तमागम्य मुदा युक्तस्तस्याधस्तादुपाविशत्

12.163.15

तत्रासीनस्य कौरव्य गौतमस्य सुखः शिवः
पुष्पाणि समुपस्पृश्य प्रववावनिलः शुचिः
ह्लादयन्सर्वगात्राणि गौतमस्य तदा नृप

12.163.16

स तु विप्रः परिश्रान्तः स्पृष्टः पुण्येन वायुना
सुखमासाद्य सुष्वाप भास्करश्चास्तमभ्यगात्

12.163.17

ततोऽस्तं भास्करे याते संध्याकाल उपस्थिते
आजगाम स्वभवनं ब्रह्मलोकात्खगोत्तमः

12.163.18

नाडीजङ्घ इति ख्यातो दयितो ब्रह्मणः सखा
बकराजो महाप्राज्ञः कश्यपस्यात्मसंभवः

12.163.19

राजधर्मेति विख्यातो बभूवाप्रतिमो भुवि
देवकन्यासुतः श्रीमान्विद्वान्देवपतिप्रभः

12.163.20

मृष्टहाटकसंछन्नो भूषणैरर्कसंनिभैः
भूषितः सर्वगात्रेषु देवगर्भः श्रिया ज्वलन्

12.163.21

तमागतं द्विजं दृष्ट्वा विस्मितो गौतमोऽभवत्
क्षुत्पिपासापरीतात्मा हिंसार्थी चाप्यवैक्षत

12.163.22

राजधर्मोवाच
स्वागतं भवते विप्र दिष्ट्या प्राप्तोऽसि मे गृहम्
अस्तं च सविता यातः संध्येयं समुपस्थिता

12.163.23

मम त्वं निलयं प्राप्तः प्रियातिथिरनिन्दितः
पूजितो यास्यसि प्रातर्विधिदृष्टेन कर्मणा

Translation — Kisari Mohan Ganguli

"Bhishma said, 'After that night had passed away and that best of Brahmanas had left the house, Gautama, issuing from his abode, began to proceed towards the sea, O Bharata! On the way he beheld some merchants that used to make voyages on the sea. With that caravan of merchants he proceeded towards the ocean. It so happened however, O king, that that large caravan was assailed, while passing through a valley, by an infuriated elephant. Almost all the persons were killed. Somehow escaping from that great danger, the Brahmana fled towards the north for saving his life not knowing whither he proceeded. Separated from the caravan and led far away from that spot, he began to

wander alone in a forest, like Kimpurusha. 1 At last coming upon a road that led towards the ocean he journeyed on till he reached a delightful and heavenly forest abounding in flowering trees. It was adorned with mango trees that put forth flowers and fruits throughout the year. It resembled the very woods of Nandana (in heaven) and was inhabited by Yakshas and Kinnaras. It was also adorned with Salas and palmyras and Tamalas, with clusters of black aloes, and many large sandal trees. Upon the delightful tablelands that he saw there, fragrant with perfumes of diverse kinds, birds of the foremost species were always heard to pour forth their melodies. Other winged denizens of the air, called Bharundas, and having faces resembling those of human beings, and those called Bhulingas, and others belonging to mountainous regions and to the sea, warbled sweetly there, Gautama proceeded through that forest, listening, as he went, to those delightful and charming strains of nature's choristers. On his way he beheld a very delightful and level spot of land covered with golden sands and resembling heaven itself, O king, for its beauty. On that plot stood a large and beautiful banian with a spherical top. Possessed of many branches that corresponded with the parent tree in beauty and size, that banian looked like an umbrella set over the plain. The spot underneath that magnificent tree was drenched with water perfumed with the most fragrant sandal. Endued with great beauty and abounding in delicious flowers all around, the spot looked like the court of the Grandsire himself. Beholding that charming and unrivalled spot, abounding with flowering trees, sacred, and looking like the abode of a very celestial, Gautama became very much delighted. Arrived there, he sat himself down with a well-pleased heart. As he sat there, O son of Kunti, a delicious, charming, and auspicious breeze, bearing the perfume of many kinds of flowers, began to blow softly, cooling the limbs of Gautama and filling him with celestial pleasure, O monarch! Fanned by that perfumed breeze the Brahmana became refreshed, and in consequence of the pleasure he felt he soon fell asleep. Meanwhile the sun set behind the Asta hills. When the resplendent luminary entered his chambers in the west and the evening twilight came, a bird that was the foremost of his species, returned to that spot, which was his home, from the regions of Brahman. His name was Nadijangha and he was a dear friend of the creator. He was a prince of Cranes, possessed of great wisdom, and a son of (the sage) Kasyapa. He was also known extensively on earth by the name of Rajadharman. Indeed, he surpassed everyone on earth in fame and wisdom. The child of a celestial maiden, possessed of great beauty and learning, he resembled a celestial in splendour. Adorned with the many ornaments that he wore and that were as brilliant as the sun himself, that child of a celestial girl seemed to blaze with beauty. Beholding that bird arrived at that spot, Gautama became filled with wonder. Exhausted with hunger and thirst, the Brahmana began to cast his eyes on the bird from desire of slaying him.'

"Rajadharman said, 'Welcome, O Brahmana! By good luck have I got

thee today in my abode. The sun is set. The evening twilight is come. Having come to my abode, thou art today my dear and excellent guest. Having received my worship according to the rites laid down in the scriptures, thou mayst go whither thou wilt tomorrow morning.'"

373:1 Kimpurusha is half-man and half-horse. The body is supposed to be that of a horse, and the face that of a man.

12.164.1

भीष्म उवाच
गिरं तां मधुरां श्रुत्वा गौतमो विस्मितस्तदा
कौतूहलान्वितो राजन्राजधर्माणमैक्षत

12.164.2

राजधर्मोवाच
भोः कश्यपस्य पुत्रोऽहं माता दाक्षायणी च मे
अतिथिस्त्वं गुणोपेतः स्वागतं ते द्विजर्षभ

12.164.3

भीष्म उवाच
तस्मै दत्त्वा स सत्कारं विधिदृष्टेन कर्मणा
शालपुष्पमयीं दिव्यां बृसीं समुपकल्पयत्

12.164.4

भगीरथरथाक्रान्तान्देशान्गङ्गानिषेवितान्
ये चरन्ति महामीनास्तांश्च तस्यान्वकल्पयत्

12.164.5

वह्निं चापि सुसंदीप्तं मीनांश्चैव सुपीवरान्
स गौतमायातिथये न्यवेदयत काश्यपः

12.164.6

भुक्तवन्तं च तं विप्रं प्रीतात्मानं महामनाः
क्लमापनयनार्थं स पक्षाभ्यामभ्यवीजयत्

12.164.7

ततो विश्रान्तमासीनं गोत्रप्रश्नमपृच्छत
सोऽब्रवीद्गौतमोऽस्मीति ब्राह्म नान्यदुदाहरत्

12.164.8

तस्मै पर्णमयं दिव्यं दिव्यपुष्पाधिवासितम्
गन्धाढ्यं शयनं प्रादात्स शिश्ये तत्र वै सुखम्

12.164.9

अथोपविष्टं शयने गौतमं बकराट्तदा
पप्रच्छ काश्यपो वाग्मी किमागमनकारणम्

12.164.10

ततोऽब्रवीद्गौतमस्तं दरिद्रोऽहं महामते
समुद्रगमनाकाङ्क्षी द्रव्यार्थमिति भारत

12.164.11

तं काश्यपोऽब्रवीत्प्रीतो नोत्कण्ठां कर्तुमर्हसि
कृतकार्यो द्विजश्रेष्ठ सद्रव्यो यास्यसे गृहान्

12.164.12

चतुर्विधा ह्यर्थगतिर्बृहस्पतिमतं यथा
पारंपर्यं तथा दैवं कर्म मित्रमिति प्रभो

12.164.13

प्रादुर्भूतोऽस्मि ते मित्रं सुहृत्त्वं च मम त्वयि
सोऽहं तथा यतिष्यामि भविष्यसि यथार्थवान्

12.164.14

ततः प्रभातसमये सुखं पृष्ट्वाब्रवीदिदम्
गच्छ सौम्य पथानेन कृतकृत्यो भविष्यसि

12.164.15

इतस्त्रियोजनं गत्वा राक्षसाधिपतिर्महान्
विरूपाक्ष इति ख्यातः सखा मम महाबलः

12.164.16

तं गच्छ द्विजमुख्य त्वं मम वाक्यप्रचोदितः
कामानभीप्सितांस्तुभ्यं दाता नास्त्यत्र संशयः

12.164.17

इत्युक्तः प्रययौ राजन्गौतमो विगतक्लमः
फलान्यमृतकल्पानि भक्षयन्स्म यथेष्टतः

12.164.18

चन्दनागुरुमुख्यानि त्वक्पत्राणां वनानि च
तस्मिन्पथि महाराज सेवमानो द्रुतं ययौ

12.164.19

ततो मेरुव्रजं नाम नगरं शैलतोरणम्
शैलप्राकारवप्रं च शैलयन्त्रार्गलं तथा

12.164.20

विदितश्चाभवत्तस्य राक्षसेन्द्रस्य धीमतः
प्रहितः सुहृदा राजन्प्रीयता वै प्रियातिथिः

12.164.21

ततः स राक्षसेन्द्रः स्वान्प्रेष्यानाह युधिष्ठिर
गौतमो नगरद्वाराच्छीघ्रमानीयतामिति

12.164.22

ततः पुरवरात्तस्मात्पुरुषाः श्वेतवेष्टनाः
गौतमेत्यभिभाषन्तः पुरद्वारमुपागमन्

12.164.23

ते तमूचुर्महाराज प्रेष्या रक्षःपतेर्द्विजम्
त्वरस्व तूर्णमागच्छ राजा त्वां द्रष्टुमिच्छति

12.164.24

राक्षसाधिपतिर्वीरो विरूपाक्ष इति श्रुतः
स त्वां त्वरति वै द्रष्टुं तत्क्षिप्रं संविधीयताम्

12.164.25

ततः स प्राद्रवद्विप्रो विस्मयाद्विगतक्लमः
गौतमो नगरर्द्धिं तां पश्यन्परमविस्मितः

12.164.26

तैरेव सहितो राज्ञो वेश्म तूर्णमुपाद्रवत्
दर्शनं राक्षसेन्द्रस्य काङ्क्षमाणो द्विजस्तदा

Translation — Kisari Mohan Ganguli

"Bhishma said, 'Hearing these sweet words, Gautama became filled with wonder. Feeling at the same time a great curiosity, he eyed Rajadharman without being able to withdraw his gaze from him.'

"Rajadharman said, 'O Brahmana, I am the son of Kasyapa by one of the daughters of (the sage) Daksha. Possessed of great merits, thou art my guest today. Thou art welcome, O foremost of Brahmanas!'

"Bhishma continued, 'Having offered him hospitality according to the rites laid down in the scriptures, the crane made an excellent bed of the Sala flowers that lay all around. He also offered him several large fishes caught from the deep waters of the Bhagirathi. Indeed, the son of Kasyapa offered, for the acceptance of his guest Gautama a blazing fire and certain large fishes. After the Brahmana had eaten and became gratified, the bird possessing wealth of penances began to fan him with his wings for driving off his fatigue. Seeing his guest seated at his case, he asked him about his pedigree. The man answered, saying, 'I am a Brahmana known by the name of Gautama,' and then remained silent. The bird gave his guest a soft bed made of leaves and perfumed with many fragrant flowers. Gautama laid himself down on it, and felt great happiness. When Gautama had laid himself down, the eloquent son of Kasyapa, who resembled Yama himself in his knowledge of duties, asked him a bout the cause of his arrival there. Gautama answered him, saying, 'I am, O large-souled one, very poor. For earning wealth 1 I am desirous of going to the sea.' The son of Kasyapa cheerfully told him: 'It behoveth thee not to feel any anxiety. Thou shalt succeed, O foremost of Brahmanas, and shalt return home with properly. The sage Vrihaspati hath spoken of four kinds of means for the acquisition of wealth, viz., inheritance, sudden accession due to luck or the favour of the gods, acquisition by labour, and acquisition through the aid or kindness of friends. I have become thy friend. I cherish good feelings towards thee. I shall, therefore, exert myself in such a way that thou mayst succeed in acquiring wealth. The night passed away and morning came. Seeing his guest rise cheerfully from bed, the bird addressed him, saying, 'Go, O amiable one, along this very route and thou art sure to succeed. At the distance of about three Yojanas from this place, there is a mighty king of the Rakshasas. Possessed of great strength, his name is Virupaksha, and he is a friend of mine. Go to him, O foremost of Brahmanas! That chief, induced by my request, will,

without doubt, give thee as much wealth as thou desirest.' Thus addressed, O king, Gautama cheerfully set out from that place, eating on the way, to his fill, fruits sweet as ambrosia. Beholding the sandal and aloe and birch trees that stood along the road, and enjoying their refreshing shade, the Brahmana proceeded quickly. He then reached the city known by the name of Meruvraja. It had large porches made of stone, and high walls of the same material. It was also surrounded on every side with a trench, and large pieces of rock and engines of many kinds were kept ready on the ramparts. He soon became known to the Rakshasa chief of great intelligence, O king, as a dear guest sent unto him by the chief's friend (the crane). The chief received Gautama very gladly. The king of the Rakshasas then, O Yudhishthira, commanded his attendants, saying, 'Let Gautama be soon brought hither from the gate.' At the command of the king, certain persons, quick as hawks, issued from the splendid palace of their ruler, and proceeding to the gate accosted Gautama. The royal messengers, O monarch, said unto that Brahmana, 'Come quickly, the king desires to see thee. Thou mayst have heard of the king of the Rakshasas, Virupaksha, by name, possessed of great courage. Even he is impatient of seeing thee. Come quickly and tarry not.' Thus addressed, the Brahmana, forgetting his toil in his surprise, ran with the messengers. Beholding the great affluence of the city, he became filled with wonder. Soon he entered the king's palace in the company of the messengers solicitous of obtaining a sight of the king of the Rakshasas.'"

374:1 Literally, 'for obtaining goods'.

12.165.1

भीष्म उवाच
ततः स विदितो राज्ञः प्रविश्य गृहमुत्तमम्
पूजितो राक्षसेन्द्रेण निषसादासनोत्तमे

12.165.2

पृष्टश्च गोत्रचरणं स्वाध्यायं ब्रह्मचारिकम्
न तत्र व्याजहारान्यद्गोत्रमात्रादृते द्विजः

12.165.3

ब्रह्मवर्चसहीनस्य स्वाध्यायविरतस्य च
गोत्रमात्रविदो राजा निवासं समपृच्छत

12.165.4

क्व ते निवासः कल्याण किंगोत्रा ब्राह्मणी च ते
तत्त्वं ब्रूहि न भीः कार्या विश्रमस्व यथासुखम्

12.165.5

गौतम उवाच
मध्यदेशप्रसूतोऽहं वासो मे शबरालये
शूद्रा पुनर्भूर्भार्या मे सत्यमेतद्ब्रवीमि ते

12.165.6

भीष्म उवाच
ततो राजा विममृशे कथं कार्यमिदं भवेत्
कथं वा सुकृतं मे स्यादिति बुद्ध्यान्वचिन्तयत्

12.165.7

अयं वै जननाद्विप्रः सुहृत्तस्य महात्मनः
संप्रेषितश्च तेनायं काश्यपेन ममान्तिकम्

12.165.8

तस्य प्रियं करिष्यामि स हि मामाश्रितः सदा
भ्राता मे बान्धवश्चासौ सखा च हृदयंगमः

12.165.9

कार्त्तिक्यामद्य भोक्तारः सहस्रं मे द्विजोत्तमाः
तत्रायमपि भोक्ता वै देयमस्मै च मे धनम्

12.165.10

ततः सहस्रं विप्राणां विदुषां समलंकृतम्
स्नातानामनुसंप्राप्तमहतक्षौमवाससाम्

12.165.11

तानागतान्द्विजश्रेष्ठान्विरूपाक्षो विशां पते
यथार्हं प्रतिजग्राह विधिदृष्टेन कर्मणा

12.165.12

बृस्यस्तेषां तु संन्यस्ता राक्षसेन्द्रस्य शासनात्
भूमौ वरकुथास्तीर्णाः प्रेष्यैर्भरतसत्तम

12.165.13

तासु ते पूजिता राज्ञा निषण्णा द्विजसत्तमाः
व्यराजन्त महाराज नक्षत्रपतयो यथा

12.165.14

ततो जाम्बूनदाः पात्रीर्वज्राङ्का विमलाः शुभाः
वरान्नपूर्णा विप्रेभ्यः प्रादान्मधुघृताप्लुताः

12.165.15

तस्य नित्यं तथाषाढ्यां माघ्यां च बहवो द्विजाः
ईप्सितं भोजनवरं लभन्ते सत्कृतं सदा

12.165.16

विशेषतस्तु कार्त्तिक्यां द्विजेभ्यः संप्रयच्छति
शरद्व्यपाये रत्नानि पौर्णमास्यामिति श्रुतिः

12.165.17

सुवर्णं रजतं चैव मणीनथ च मौक्तिकम्
वज्रान्महाधनांश्चैव वैडूर्याजिनराङ्कवान्

12.165.18

रत्नराशीन्विनिक्षिप्य दक्षिणार्थे स भारत
ततः प्राह द्विजश्रेष्ठान्विरूपाक्षो महायशाः

12.165.19

गृह्णीत रत्नान्येतानि यथोत्साहं यथेष्टतः
येषु येषु च भाण्डेषु भुक्तं वो द्विजसत्तमाः
तान्येवादाय गच्छध्वं स्ववेश्मानीति भारत

12.165.20

इत्युक्तवचने तस्मिन्राक्षसेन्द्रे महात्मनि
यथेष्टं तानि रत्नानि जगृहुर्ब्राह्मणर्षभाः

12.165.21

ततो महार्हैस्ते सर्वे रत्नैरभ्यर्चिताः शुभैः
ब्राह्मणा मृष्टवसनाः सुप्रीताः स्म तदाभवन्

12.165.22

ततस्तान्राक्षसेन्द्रश्च द्विजानाह पुनर्वचः
नानादिगागतान्राजन्राक्षसान्प्रतिषिध्य वै

12.165.23

अध्यैकदिवसं विप्रा न वोऽस्तीह भयं क्वचित्
राक्षसेभ्यः प्रमोदध्वमिष्टतो यात माचिरम्

12.165.24

ततः प्रदुद्रुवुः सर्वे विप्रसंघाः समन्ततः
गौतमोऽपि सुवर्णस्य भारमादाय सत्वरः

12.165.25

कृच्छ्रात्समुद्वहन्वीर न्यग्रोधं समुपागमत्
न्यषीदच्च परिश्रान्तः क्लान्तश्च क्षुधितश्च ह

12.165.26

ततस्तमभ्यगाद्राजन्राजधर्मा खगोत्तमः
स्वागतेनाभ्यनन्दच्च गौतमं मित्रवत्सलः

12.165.27

तस्य पक्षाग्रविक्षेपैः क्लमं व्यपनयत्खगः
पूजां चाप्यकरोद्धीमान्भोजनं चाप्यकल्पयत्

12.165.28

स भुक्तवान्सुविश्रान्तो गौतमोऽचिन्तयत्तदा
हाटकस्याभिरूपस्य भारोऽयं सुमहान्मया
गृहीतो लोभमोहाद्वै दूरं च गमनं मम

12.165.29

न चास्ति पथि भोक्तव्यं प्राणसंधारणं मम
किं कृत्वा धारयेयं वै प्राणानित्यभ्यचिन्तयत्

12.165.30

ततः स पथि भोक्तव्यं प्रेक्षमाणो न किंचन
कृतघ्नः पुरुषव्याघ्र मनसेदमचिन्तयत्

12.165.31

अयं बकपतिः पार्श्वे मांसराशिः स्थितो मम
इमं हत्वा गृहीत्वा च यास्येऽहं समभिद्रुतम्

Translation — Kisari Mohan Ganguli

"Bhishma said, 'Led into a spacious apartment, Gautama was introduced to the king of the Rakshasas. Worshipped by the latter (with the usual offerings), he took his seat on an excellent seat. The king asked him about the race of his birth and his practices, his study of the Vedas and his observance of the Brahmacharya vow. The Brahmana, however, without answering the other queries, only stated his name and race. The king having ascertained only the name and the race of his guest, and seeing that he was destitute of Brahmanic splendour and Vedic studies, next enquired about the country of his residence.'

"The Rakshasa said, 'Where is thy residence, O blessed one, and to what race does thy wife belong? Tell us truly, do not fear. Trust us without anxiety.'

"Gautama said, 'I belong by birth to the Middle country. I live in a village of hunters. I have married a Sudra spouse who had been a widow. All this that I tell you is the truth.'

"Bhishma continued, 'The king then began to reflect as to what he should do. Indeed, the king began to think how he might succeed in acquiring merit. He said unto himself. 'This man is by birth a, Brahmana. He is, again a friend of the high-souled Rajadharman. He has been sent to me by that son of

[paragraph continues] Kasyapa. I must do what is agreeable to my friend. He is very intimate with me. Indeed, he is my brother, and a dear relative. He is truly a friend of my heart. On this day of the month of Kartika, a thousand Brahmanas of the foremost order are to be entertained in my house. This Gautama also shall be entertained with them and I shall give wealth unto him too. This is a sacred day. Gautama has come hither as a guest. The wealth that is to be given away (unto the Brahmanas) is ready. What is there then to think of?' Just about this time a thousand Brahmanas, possessed of great learning, with persons purified by baths and adorned (with sandalpaste and flowers) and attired in long robes of linen, came to the palace. The Rakshasa king Virupaksha, O monarch, received the guests, as they came, duly and according to the rites laid down in the scriptures. At the command of the king, skins were spread out for them. The royal servants then, O best of the Bharatas, placed mats of Kusa grass on the ground. 1 Those foremost of Brahmanas, having been duly worshipped by the king sat down on those seats. The Rakshasa chief once more worshipped his guests, as provided by the ordinance, with sesame seeds, green blades of grass, and water. Some amongst them were selected for representing the Viswedevas, the Pitris, and the deities of fire. These were smeared with sandal-paste, and flowers were offered unto them. They were also adored with other kinds of costly offerings. After such worship, every one of them looked as effulgent as the moon in the firmament. Then bright and polished plates of gold, adorned with engravings, and filled with excellent food prepared with ghee and honey, were given unto those Brahmanas. Every year (on the days of full moon) of the months of Ashadha and Magha, a large number of Brahmanas used to receive from the Rakshasa chief, after proper honours, the best kinds of food that they desired. Especially, on the day of full moon in the month of Kartika, after the expiry of autumn, the king used to give unto the Brahmanas much wealth of diverse kinds, including gold, silver, jewels, gems, pearls, diamonds of great value, stones of the lapis lazuli variety, deer-skins, and skins of the Ranku deer. Indeed, O Bharata, throwing a heap of wealth of many kinds for giving it away as Dakshina (unto his regenerate guests), the mighty Virupaksha, addressing those foremast of Brahmanas, said unto them, 'Take from these jewels and gems as much as ye wish and can hope to bear away.' And he also used to say unto them, O Bharata, these words: 'Taking those plates of gold and vessels which you have used for your dinner, go ye away, O foremost of Brahmanas.' When these words were uttered by the high-souled Rakshasa king (on the occasion of that particular feast), those bulls among Brahmanas took as much wealth as each desired. Worshipped with those costly jewels and gems, those best of Brahmanas, attired in excellent robes, became filled with delight. Once more, the Rakshasa king, having restrained the Rakshasas that had come to his palace from diverse lands, addressed those Brahmanas and said,

[paragraph continues] 'This one day, ye regenerate ones, ye need have no fear from the Rakshasas here. Sport ye as ye wish, and then go away with speed.' The Brahmanas then, leaving that spot, went away in all directions with great speed. Gautama also, having taken up a heavy quantity of gold without any loss of time, went away. Carrying the burthen with difficulty, he reached that same banian (under which he had met the crane). He sat himself down, fatigued, toil worn, and hungry. While Gautama was resting there, that best of birds viz., Rajadharman, O king, came there. Devoted to friends, he gladdened Gautama by bidding him welcome. By flapping his wings he began to fan his guest and dispel his fatigue. Possessed of great intelligence, he worshipped Gautama, and made arrangements for his food. Having eaten and refreshed himself, Gautama began to think, 'Heavy is this load that I have taken of bright gold, moved by covetousness and folly. I have a long way to travel. I have no food by which to support life on my way. What should I do for supporting life?' Even these were his thoughts then. It so happened that even upon much thinking he failed to see any food which he could eat on the way. Ungrateful as he was, O tiger among men, even this was the thought that he then conceived, 'This prince of cranes, so large and containing a heap of flesh, stayeth by my side. Staying and bagging him, I shall leave this spot and go along with great speed.'"

376:1 At such entertainments, Hindus, to this day, sit on separate seats when eating. If anybody touches anybody else's seat, both become impure and cannot eat any longer. Before eating, however, when talking or hearing, the guests may occupy a common seat, i.e., a large mat or blanket or cloth, etc., spread out on the floor.

12.166.1

भीष्म उवाच
अथ तत्र महार्चिष्माननलो वातसारथिः
तस्याविदूरे रक्षार्थं खगेन्द्रेण कृतोऽभवत्

12.166.2

स चापि पार्श्वे सुष्वाप विश्वस्तो बकराट्तदा
कृतघ्नस्तु स दुष्टात्मा तं जिघांसुरजागरत्

12.166.3

ततोऽलातेन दीप्तेन विश्वस्तं निजघान तम्
निहत्य च मुदा युक्तः सोऽनुबन्धं न दृष्टवान्

12.166.4

स तं विपक्षरोमाणं कृत्वाग्नावपचत्तदा
तं गृहीत्वा सुवर्णं च ययौ द्रुततरं द्विजः

12.166.5

ततोऽन्यस्मिन्गते चाह्नि विरूपाक्षोऽब्रवीत्सुतम्
न प्रेक्षे राजधर्माणमद्य पुत्र खगोत्तमम्

12.166.6

स पूर्वसंध्यां ब्रह्माणं वन्दितुं याति सर्वदा
मां चादृष्ट्वा कदाचित्स न गच्छति गृहान्खगः

12.166.7

उभे द्विरात्रं संध्ये वै नाभ्यगात्स ममालयम्
तस्मान्न शुध्यते भावो मम स ज्ञायतां सुहृत्

12.166.8

स्वाध्यायेन वियुक्तो हि ब्रह्मवर्चसवर्जितः
तं गतस्तत्र मे शङ्का हन्यात्तं स द्विजाधमः

12.166.9

दुराचारस्तु दुर्बुद्धिरिङ्गितैर्लक्षितो मया
निष्क्रियो दारुणाकारः कृष्णो दस्युरिवाधमः

12.166.10

गौतमः स गतस्तत्र तेनोद्विग्नं मनो मम
पुत्र शीघ्रमितो गत्वा राजधर्मनिवेशनम्
ज्ञायतां स विशुद्धात्मा यदि जीवति माचिरम्

12.166.11

स एवमुक्तस्त्वरितो रक्षोभिः सहितो ययौ
न्यग्रोधं तत्र चापश्यत्कङ्कालं राजधर्मणः

12.166.12

स रुदन्नगमत्पुत्रो राक्षसेन्द्रस्य धीमतः
त्वरमाणः परं शक्त्या गौतमग्रहणाय वै

12.166.13

ततोऽविदूरे जगृहुर्गौतमं राक्षसास्तदा
राजधर्मशरीरं च पक्षास्थिचरणोज्झितम्

12.166.14

तमादायाथ रक्षांसि द्रुतं मेरुव्रजं ययुः
राज्ञश्च दर्शयामासुः शरीरं राजधर्मणः
कृतघ्नं पुरुषं तं च गौतमं पापचेतसम्

12.166.15

रुरोद राजा तं दृष्ट्वा सामात्यः सपुरोहितः
आर्तनादश्च सुमहानभूत्तस्य निवेशने

12.166.16

सस्त्रीकुमारं च पुरं बभूवास्वस्थमानसम्
अथाब्रवीन्नृपः पुत्रं पापोऽयं वध्यतामिति

12.166.17

अस्य मांसैरिमे सर्वे विहरन्तु यथेष्टतः
पापाचारः पापकर्मा पापात्मा पापनिश्चयः
हन्तव्योऽयं मम मतिर्भवद्भिरिति राक्षसाः

12.166.18

इत्युक्ता राक्षसेन्द्रेण राक्षसा घोरविक्रमाः
नैच्छन्त तं भक्षयितुं पापकर्मायमित्युत

12.166.19

दस्यूनां दीयतामेष साध्वद्य पुरुषाधमः
इत्यूचुस्तं महाराज राक्षसेन्द्रं निशाचराः

12.166.20

शिरोभिश्च गता भूमिमूचू रक्षोगणाधिपम्
न दातुमर्हसि त्वं नो भक्षणायास्य किल्बिषम्

12.166.21

एवमस्त्विति तानाह राक्षसेन्द्रो निशाचरान्
दस्यूनां दीयतामेष कृतघ्नोऽद्यैव राक्षसाः

12.166.22

इत्युक्ते तस्य ते दासाः शूलमुद्गरपाणयः
छित्त्वा तं खण्डशः पापं दस्युभ्यः प्रददुस्तदा

12.166.23

दस्यवश्चापि नैच्छन्त तमत्तुं पापकारिणम्
क्रव्यादा अपि राजेन्द्र कृतघ्नं नोपभुञ्जते

12.166.24

ब्रह्मघ्ने च सुरापे च चोरे भग्नव्रते तथा
निष्कृतिर्विहिता राजन्कृतघ्ने नास्ति निष्कृतिः

12.166.25

मित्रद्रोही नृशंसश्च कृतघ्नश्च नराधमः
क्रव्यादैः कृमिभिश्चान्यैर्न भुज्यन्ते हि तादृशाः

Translation — Kisari Mohan Ganguli

"Bhishma said, 'There, under that banian, for the protection of his guest, the prince of birds had kindled and kept up a fire with high and blazing flames. 1 On one side of the fire, the bird slept trustfully. The ungrateful and wicked-souled wretch prepared to slay his sleeping host. With the aid of that blazing fire he killed the trustful bird, and having despatched him, became filled with delight, never thinking there was sin in what he did. Peeling off the feathers and the down, he roasted the flesh on that fire. Then taking it up with the gold he had brought, the Brahmana Red quickly from that spot. The next day, the Rakshasa king, Virupaksha, addressing his son, said, 'Alas, O son, I do not behold Rajadharman, that best of birds, today. Every morning he repairs to the regions of Brahman for adoring the Grandsire. While returning, he never goes home without paying me a visit. These two mornings and two nights have passed away without his having come to my abode. My mind, therefore, is not in peace. Let my friend be enquired after. Gautama, who came here, is without Vedic studies and destitute of Brahmanic splendour. He has found his way to

the abode of my friend. I greatly fear, that worst of Brahmanas has slain Rajadharman. Of evil practices and wicked understanding, I read him through by the signs he showed. Without compassion, of cruel and grim visage, and wicked, that vilest of men is like a robber. That Gautama has gone to the abode of my friend. For this reason, my heart has become extremely anxious. O son, proceeding hence with great speed to the abode of Rajadharman, ascertain whether that pure-souled bird is still alive. Do not tarry.' Thus addressed by his sire, the prince, accompanied by other Rakshasas, proceeded with great speed. Arrived at the foot of that banian, he saw the remains of Rajadharman. Weeping with grief, the son of the intelligent king of the Rakshasas, ran with great speed and to the utmost of his power, for seizing Gautama. The Rakshasas had not to go far when they succeeded in catching the Brahmana and discovering the body of Rajadharman destitute of wings, bones, and feet. Taking the captive with them, the Rakshasas returned with great speed to Meruvraja, and showed the king the mutilated body of Rajadharman, and that ungrateful and singing wretch, viz., Gautama. Beholding the remains of his friend the king, with his counsellors and priest, began to weep aloud. Indeed, loud was the voice of lamentation that was heard in his abode. The entire city of the Rakshasa king, men, women, and children, became plunged in woe. The king then addressed his son saying, 'Let this sinful wretch be slain. Let these Rakshasas here feast merrily on his flesh. Of sinful deeds, of sinful habits, of sinful soul, and inured to sin, this wretch, I think, should be slain by you.' Thus addressed by the Rakshasa king, many Rakshasas of terrible prowess expressed their unwillingness to eat the flesh of that sinner. Indeed, those wanderers of the night, addressing their king, said, 'Let this vilest of men be given away to the robbers.' Bending their heads to their king, they told him so, adding, 'It behoveth thee not to give us this sinful wretch for our food.' The king said unto them, 'Let it be so! Let this ungrateful wight be given to the robbers then without delay.' Thus addressed by him, the Rakshasas armed with lances and battle-axes, hacked that vile wretch into pieces and gave them away to the robbers. It so happened, however, that the very robbers refused to eat the flesh of that vile man. Though cannibals, O monarch, they would not eat an ungrateful person. For one that slays a Brahmana, for one that drinks alcohol, for one that steals, for one that has fallen away from a vow, there is expiation, O king. But there is no expiation for an ungrateful person. That cruel and vile man who injures a friend and becomes ungrateful, is not eaten by the very cannibals nor by the worms that feed on carrion.'

377:1 Agni or fire is a deity that is said to have Vayu (the wind-god) for his charioteer. The custom, to this day, with all travellers in India is to kindle a large fire when they have to pass the night in woods and forests or uninhabited places. Such fires always succeed in scaring off wild beasts. In fact, even tigers, raging with hunger, do not approach the place where a blazing fire is kept up.

12.167.1

भीष्म उवाच
ततश्चितां बकपतेः कारयामास राक्षसः
रत्नैर्गन्धैश्च बहुभिर्वस्त्रैश्च समलंकृताम्

12.167.2

तत्र प्रज्वाल्य नृपते बकराजं प्रतापवान्
प्रेतकार्याणि विधिवद्राक्षसेन्द्रश्चकार ह

12.167.3

तस्मिन्कालेऽथ सुरभिर्देवी दाक्षायणी शुभा
उपरिष्टात्ततस्तस्य सा बभूव पयस्विनी

12.167.4

तस्या वक्त्राच्च्युतः फेनः क्षीरमिश्रस्तदानघ
सोऽपतद्वै ततस्तस्यां चितायां राजधर्मणः

12.167.5

ततः संजीवितस्तेन बकराजस्तदानघ
उत्पत्य च समेयाय विरूपाक्षं बकाधिपः

12.167.6

ततोऽभ्ययाद्देवराजो विरूपाक्षपुरं तदा
प्राह चेदं विरूपाक्षं दिष्ट्यायं जीवतीत्युत

12.167.7

श्रावयामास चेन्द्रस्तं विरूपाक्षं पुरातनम्
यथा शापः पुरा दत्तो ब्रह्मणा राजधर्मणः

12.167.8

यदा बकपती राजन्ब्रह्माणं नोपसर्पति
ततो रोषादिदं प्राह बकेन्द्राय पितामहः

12.167.9

यस्मान्मूढो मम सदो नागतोऽसौ बकाधमः
तस्माद्वधं स दुष्टात्मा नचिरात्समवाप्स्यति

12.167.10

तदायं तस्य वचनान्निहतो गौतमेन वै
तेनैवामृतसिक्तश्च पुनः संजीवितो बकः

12.167.11

राजधर्मा ततः प्राह प्रणिपत्य पुरंदरम्
यदि तेऽनुग्रहकृता मयि बुद्धिः पुरंदर
सखायं मे सुदयितं गौतमं जीवयेत्युत

12.167.12

तस्य वाक्यं समाज्ञाय वासवः पुरुषर्षभ
संजीवयित्वा सख्ये वै प्रादात्तं गौतमं तदा

12.167.13

सभाण्डोपस्करं राजंस्तमासाद्य बकाधिपः
संपरिष्वज्य सुहृदं प्रीत्या परमया युतः

12.167.14

अथ तं पापकर्माणं राजधर्मा बकाधिपः
विसर्जयित्वा सधनं प्रविवेश स्वमालयम्

12.167.15

यथोचितं च स बको ययौ ब्रह्मसदस्तदा
ब्रह्मा च तं महात्मानमातिथ्येनाभ्यपूजयत्

12.167.16

गौतमश्चापि संप्राप्य पुनस्तं शबरालयम्
शूद्रायां जनयामास पुत्रान्दुष्कृतकारिणः

12.167.17

शापश्च सुमहांस्तस्य दत्तः सुरगणैस्तदा
कुक्षौ पुनर्भ्वां भार्यायां जनयित्वा चिरात्सुतान्
निरयं प्राप्स्यति महत्कृतघ्नोऽयमिति प्रभो

12.167.18

एतत्प्राह पुरा सर्वं नारदो मम भारत
संस्मृत्य चापि सुमहदाख्यानं पुरुषर्षभ
मयापि भवते सर्वं यथावदुपवर्णितम्

12.167.19

कुतः कृतघ्नस्य यशः कुतः स्थानं कुतः सुखम्
अश्रद्धेयः कृतघ्नो हि कृतघ्ने नास्ति निष्कृतिः

12.167.20

मित्रद्रोहो न कर्तव्यः पुरुषेण विशेषतः
मित्रध्रुङ्निरयं घोरमनन्तं प्रतिपद्यते

12.167.21

कृतज्ञेन सदा भाव्यं मित्रकामेन चानघ
मित्रात्प्रभवते सत्यं मित्रात्प्रभवते बलम्
सत्कारैरुत्तमैर्मित्रं पूजयेत विचक्षणः

12.167.22

परित्याज्यो बुधैः पापः कृतघ्नो निरपत्रपः
मित्रद्रोही कुलाङ्गारः पापकर्मा नराधमः

12.167.23

एष धर्मभृतां श्रेष्ठ प्रोक्तः पापो मया तव
मित्रद्रोही कृतघ्नो वै किं भूयः श्रोतुमिच्छसि

12.167.24

वैशंपायन उवाच
एतच्छ्रुत्वा तदा वाक्यं भीष्मेणोक्तं महात्मना
युधिष्ठिरः प्रीतमना बभूव जनमेजय

Translation — Kisari Mohan Ganguli

"Bhishma said, 'The Rakshasa king then caused a funeral pyre to be made for that prince of cranes and adorned it with jewels and gems, and perfumes,

and costly robes. Setting fire to it with the body of that prince of birds, the mighty chief of the Rakshasas caused the obsequial rites of his friend to be performed according to the ordinance. At that time, the auspicious goddess Surabhi, the daughter of Daksha, appeared in the sky above the place where the pyre had been set up. Her breasts were full of milk. 1 From her mouth, O sinless monarch, froth mixed with milk fell upon the funeral pyre of Rajadharman. At this, the prince of cranes became revived. Rising up, he approached his friend Virupaksha, the king of the Rakshasas. At this time, the chief of the celestials himself came to the city of Virupaksha. Addressing the Rakshasa king, Indra said, 'By good luck, thou hast revived the prince of cranes.' The chief of the deities further recited to Virupaksha the old story of the curse denounced by the Grandsire upon that best of birds named Rajadharman. Addressing; the king he said, 'Once on a time, O monarch, this prince of cranes absented himself from the region of Brahman (when his presence was expected). In wrath the Grandsire said unto this prince of birds, 'Since this vile crane hath not presented himself today in my assembly, therefore, that wicked-souled one shall not soon die (so as to be able to leave the earth).' In consequence of these words of the Grandsire, the prince of cranes, though slain by Gautama, has come back to life, through the virtue of the nectar with which his body was drenched.' After Indra had become silent, Rajadharman, having bowed unto the chief of the celestials, said 'O first of gods, if thy heart be inclined towards me for grace, then let my dear friend Gautama be restored to life!' Hearing these words of his, Vasava, O foremost of men, sprinkled nectar over the Brahmana Gautama and restored him to life. The prince of cranes, approaching his friend Gautama, who still bore on his shoulders the load of gold (that he had got from the king of the Rakshasas) embraced him and felt great joy. Rajadharman, that prince of cranes, dismissing Gautama of sinful deeds, together with his wealth, returned to his own abode. At the due hour he repaired (the next day) to the Grandsire's region. The latter honoured the high-souled bird with such attentions as are shown to a guest. Gautama also, returning to his home in the village of the hunters, begot many sinful children upon his Sudra wife. A heavy curse was denounced upon him by the gods to the effect that having begotten, within a few years, 2 upon the body of his remarried wife many children that ungrateful sinner should sink into a terrible hell for many years. All this, O Bharata, was recited to me formerly by Narada. Recollecting the incidents of this grave story, O bull of Bharata's race, I have recited to thee all its details duly. Whence can an ungrateful person derive fame? Where is his place? Whence can he have happiness? An ungrateful person does not deserve to be trusted. One that is ungrateful can never escape. No person should injure a friend. He that injures a friend sinks into terrible and everlasting hell. Every one should be grateful and every one should seek to benefit his friends. Everything may be obtained from a friend. Honours may

be obtained from friends. 1 In consequence of friends one may enjoy various objects of enjoyment. Through the exertions of friends, one may escape from various kinds of danger and distress. He that is wise would honour his friend with his best attentions. An ungrateful, shameless, and sinful wight should be shunned by those that are wise. One that injures his friends is a wretch of his race. Such a sinful wight is the vilest of men. I have thus told thee, O foremost of all virtuous men, what the characteristics are of that sinful wretch who is stained by ingratitude and who injures his friend. What else dost thou wish to hear?'

"Vaisampayana continued, 'Hearing these words spoken by the high-souled Bhishma, Yudhishthira, O Janamejaya, became highly gratified.'

Footnotes 379:1 Surabhi is the celestial cow sprung from the sage Daksha.

379:2 Whether the word is chirat or achirat is difficult to make out.

380:1 In Sanskrit the ablative has sometimes the sense of 'through'. Here, mitrat means both from and through. What is said is that wealth, honours, etc., may be acquired through friends, i.e., the latter may give wealth or be instrumental in its acquisition, etc.

12.168.1

युधिष्ठिर उवाच
धर्माः पितामहेनोक्ता राजधर्माश्रिताः शुभाः
धर्ममाश्रमिणां श्रेष्ठं वक्तुमर्हसि पार्थिव

12.168.2

भीष्म उवाच
सर्वत्र विहितो धर्मः स्वर्ग्यः सत्यफलं तपः
बहुद्वारस्य धर्मस्य नेहास्ति विफला क्रिया

12.168.3

यस्मिन्यस्मिंस्तु विनये यो यो याति विनिश्चयम्
स तमेवाभिजानाति नान्यं भरतसत्तम

12.168.4

यथा यथा च पर्येति लोकतन्त्रमसारवत्
तथा तथा विरागोऽत्र जायते नात्र संशयः

12.168.5

एवं व्यवसिते लोके बहुदोषे युधिष्ठिर
आत्ममोक्षनिमित्तं वै यतेत मतिमान्नरः

12.168.6

युधिष्ठिर उवाच
नष्टे धने वा दारे वा पुत्रे पितरि वा मृते
यया बुद्ध्या नुदेच्छोकं तन्मे ब्रूहि पितामह

12.168.7

भीष्म उवाच
नष्टे धने वा दारे वा पुत्रे पितरि वा मृते
अहो दुःखमिति ध्यायञ्शोकस्यापचितिं चरेत्

12.168.8

अत्राप्युदाहरन्तीममितिहासं पुरातनम्
यथा सेनजितं विप्रः कश्चिदित्यब्रवीद्वचः

12.168.9

पुत्रशोकाभिसंतप्तं राजानं शोकविह्वलम्
विषण्णवदनं दृष्ट्वा विप्रो वचनमब्रवीत्

12.168.10

किं नु खल्वसि मूढस्त्वं शोच्यः किमनुशोचसि
यदा त्वामपि शोचन्तः शोच्या यास्यन्ति तां गतिम्

12.168.11

त्वं चैवाहं च ये चान्ये त्वां राजन्पर्युपासते
सर्वे तत्र गमिष्यामो यत एवागता वयम्

12.168.12

सेनजिदुवाच
का बुद्धिः किं तपो विप्र कः समाधिस्तपोधन
किं ज्ञानं किं श्रुतं वा ते यत्प्राप्य न विषीदसि

12.168.13

ब्राह्मण उवाच
पश्य भूतानि दुःखेन व्यतिषक्तानि सर्वशः
आत्मापि चायं न मम सर्वा वा पृथिवी मम

12.168.14

यथा मम तथान्येषामिति बुद्ध्या न मे व्यथा
एतां बुद्धिमहं प्राप्य न प्रहृष्ये न च व्यथे

12.168.15

यथा काष्ठं च काष्ठं च समेयातां महोदधौ
समेत्य च व्यपेयातां तद्वद्भूतसमागमः

12.168.16

एवं पुत्राश्च पौत्राश्च ज्ञातयो बान्धवास्तथा
तेषु स्नेहो न कर्तव्यो विप्रयोगो हि तैर्ध्रुवम्

12.168.17

अदर्शनादापतितः पुनश्चादर्शनं गतः
न त्वासौ वेद न त्वं तं कः सन्कमनुशोचसि

12.168.18

तृष्णार्तिप्रभवं दुःखं दुःखार्तिप्रभवं सुखम्
सुखात्संजायते दुःखमेवमेतत्पुनः पुनः
सुखस्यानन्तरं दुःखं दुःखस्यानन्तरं सुखम्

12.168.19

सुखात्त्वं दुःखमापन्नः पुनरापत्स्यसे सुखम्
न नित्यं लभते दुःखं न नित्यं लभते सुखम्

12.168.20

नालं सुखाय सुहृदो नालं दुःखाय शत्रवः
न च प्रज्ञालमर्थानां न सुखानामलं धनम्

12.168.21

न बुद्धिर्धनलाभाय न जाड्यमसमृद्धये
लोकपर्यायवृत्तान्तं प्राज्ञो जानाति नेतरः

12.168.22

बुद्धिमन्तं च मूढं च शूरं भीरुं जडं कविम्
दुर्बलं बलवन्तं च भागिनं भजते सुखम्

12.168.23

धेनुर्वत्सस्य गोपस्य स्वामिनस्तस्करस्य च
पयः पिबति यस्तस्या धेनुस्तस्येति निश्चयः

12.168.24

ये च मूढतमा लोके ये च बुद्धेः परं गताः
ते नराः सुखमेधन्ते क्लिश्यत्यन्तरितो जनः

12.168.25

अन्त्येषु रेमिरे धीरा न ते मध्येषु रेमिरे
अन्त्यप्राप्तिं सुखामाहुर्दुःखमन्तरमन्तयोः

12.168.26

ये तु बुद्धिसुखं प्राप्ता द्वंद्वातीता विमत्सराः
तान्नैवार्था न चानर्था व्यथयन्ति कदाचन

12.168.27

अथ ये बुद्धिमप्राप्ता व्यतिक्रान्ताश्च मूढताम्
तेऽतिवेलं प्रहृष्यन्ति संतापमुपयान्ति च

12.168.28

नित्यप्रमुदिता मूढा दिवि देवगणा इव
अवलेपेन महता परिदृब्धा विचेतसः

12.168.29

सुखं दुःखान्तमालस्यं दुःखं दाक्ष्यं सुखोदयम्
भूतिश्चैव श्रिया सार्धं दक्षे वसति नालसे

12.168.30

सुखं वा यदि वा दुःखं द्वेष्यं वा यदि वा प्रियम्
प्राप्तं प्राप्तमुपासीत हृदयेनापराजितः

12.168.31

शोकस्थानसहस्राणि हर्षस्थानशतानि च
दिवसे दिवसे मूढमाविशन्ति न पण्डितम्

12.168.32

बुद्धिमन्तं कृतप्रज्ञं शुश्रूषुमनसूयकम्
दान्तं जितेन्द्रियं चापि शोको न स्पृशते नरम्

12.168.33

एतां बुद्धिं समास्थाय गुप्तचित्तश्चरेद्बुधः
उदयास्तमयज्ञं हि न शोकः स्प्रष्टुमर्हति

12.168.34

यन्निमित्तं भवेच्छोकस्त्रासो वा दुःखमेव वा
आयासो वा यतोमूलस्तदेकाङ्गमपि त्यजेत्

12.168.35

यद्यत्त्यजति कामानां तत्सुखस्याभिपूर्यते
कामानुसारी पुरुषः कामाननु विनश्यति

12.168.36

यच्च कामसुखं लोके यच्च दिव्यं महत्सुखम्
तृष्णाक्षयसुखस्यैते नार्हतः षोडशीं कलाम्

12.168.37

पूर्वदेहकृतं कर्म शुभं वा यदि वाशुभम्
प्राज्ञं मूढं तथा शूरं भजते यादृशं कृतम्

12.168.38

एवमेव किलैतानि प्रियाण्येवाप्रियाणि च
जीवेषु परिवर्तन्ते दुःखानि च सुखानि च

12.168.39

तदेवं बुद्धिमास्थाय सुखं जीवेद्गुणान्वितः
सर्वान्कामाञ्जुगुप्सेत सङ्गान्कुर्वीत पृष्ठतः
वृत्त एष हृदि प्रौढो मृत्युरेष मनोमयः

12.168.40

यदा संहरते कामान्कूर्मोऽङ्गानीव सर्वशः
तदात्मज्योतिरात्मा च आत्मन्येव प्रसीदति

12.168.41

किंचिदेव ममत्वेन यदा भवति कल्पितम्
तदेव परितापार्थं सर्वं संपद्यते तदा

12.168.42

न बिभेति यदा चायं यदा चास्मान्न बिभ्यति
यदा नेच्छति न द्वेष्टि ब्रह्म संपद्यते तदा

12.168.43

उभे सत्यानृते त्यक्त्वा शोकानन्दौ भयाभये
प्रियाप्रिये परित्यज्य प्रशान्तात्मा भविष्यसि

12.168.44

यदा न कुरुते धीरः सर्वभूतेषु पापकम्
कर्मणा मनसा वाचा ब्रह्म संपद्यते तदा

12.168.45

या दुस्त्यजा दुर्मतिभिर्या न जीर्यति जीर्यतः
योऽसौ प्राणान्तिको रोगस्तां तृष्णां त्यजतः सुखम्

12.168.46

अत्र पिङ्गलया गीता गाथाः श्रूयन्ति पार्थिव
यथा सा कृच्छ्रकालेऽपि लेभे धर्मं सनातनम्

12.168.47

संकेते पिङ्गला वेश्या कान्तेनासीद्विनाकृता
अथ कृच्छ्रगता शान्तां बुद्धिमास्थापयत्तदा

12.168.48

पिङ्गलोवाच
उन्मत्ताहमनुन्मत्तं कान्तमन्ववसं चिरम्
अन्तिके रमणं सन्तं नैनमध्यगमं पुरा

12.168.49

एकस्थूणं नवद्वारमपिधास्याम्यगारकम्
का हि कान्तमिहायान्तमयं कान्तेति मंस्यते

12.168.50

अकामाः कामरूपेण धूर्ता नरकरूपिणः
न पुनर्वञ्चयिष्यन्ति प्रतिबुद्धास्मि जागृमि

12.168.51

अनर्थोऽपि भवत्यर्थो दैवात्पूर्वकृतेन वा
संबुद्धाहं निराकारा नाहमद्याजितेन्द्रिया

12.168.52

सुखं निराशः स्वपिति नैराश्यं परमं सुखम्
आशामनाशां कृत्वा हि सुखं स्वपिति पिङ्गला

12.168.53

भीष्म उवाच
एतैश्चान्यैश्च विप्रस्य हेतुमद्भिः प्रभाषितैः
पर्यवस्थापितो राजा सेनजिन्मुमुदे सुखम्

Translation — Kisari Mohan Ganguli

(Mokshadharma Parva)

"YUDHISHTHIRA SAID, 'THOU hast, O grandsire, discoursed upon the auspicious duties (of person in distress) connected with the duties of kings. It behoveth thee now, O king, to tell me those foremost of duties which belong to those who lead the (four) modes of life.'

"Bhishma said, 'Religion hath many doors. The observance of (the duties prescribed by) religion can never be futile. Duties have been laid down with respect to every mode of life. (The fruits of those duties are invisible, being attainable in the next world.) The fruits, however, of Penance directed towards the soul are obtainable in this world. 1 Whatever be the object to which one devotes oneself, that object, O Bharata, and nothing else, appears to one as the highest of acquisitions fraught with the greatest of blessings. When one reflects properly (one's heart being purified by such reflection), one comes to know that the things of this world are as valueless as straw. Without doubt, one is then freed from attachment in respect of those things. When the world, O Yudhishthira, which is full of defects, is so constituted, every man of intelligence should strive for the attainment of the emancipation of his soul.'

"Yudhishthira said, 'Tell me, O grandsire, by what frame of soul should one kill one's grief when one loses one's wealth, or when one's wife, or son, or sire, dies.'

"Bhishma said, 'When one's wealth is lost, or one's wife or son or sire is dead, one certainly says to oneself 'Alas, this is a great sorrow!' But then one should, by the aid of reflection, seek to kill that sorrow. In this connection is cited the old story of the speech that a regenerate friend of his, coming to Senajit's court, made to that king. Beholding the monarch agitated with grief and burning with sorrow on account of the death of his son, the

[paragraph continues] Brahmana addressed that ruler of very cheerless heart and said these words, 'Why art thou stupefied? Thou art without any intelligence. Thyself an object of grief, why dost thou grieve (for others)? A few days hence others will grieve for thee, and in their turn they will be grieved for by others. Thyself, myself, and others who wait upon thee, O king, shall all go to that place whence all of us have come.'

"Senajit said, 'What is that intelligence, what is that penance, O learned Brahmana, what is that concentration of mind, O thou that hast wealth of asceticism, what is that knowledge, and what is that learning, by acquiring which thou dost not yield to sorrow?'

"The Brahmana said, 'Behold, all creatures,--the superior, the middling, and the inferior,--in consequence of their respective acts, are entangled in grief. I do not regard even my own self to be mine. On the other hand, I regard the whole world to be mine. I again think that all this (which I see) is as much mine as it belongs to others. Grief cannot approach me in consequence of this thought. Having acquired such an understanding, I do not yield either to joy or to grief. As two pieces of wood floating on the ocean come together at one time and are again separated, even such is the union of (living) creatures in this world. Sons, grandsons, kinsmen, relatives are all of this kind. One should never feel affection for them, for separation with them is certain. Thy son came from an invisible region. He has departed and become invisible. He did not know thee. Thou didst not know him. Who art thou and for whom dost thou grieve? Grieve arises from the disease constituted by desire. Happiness again results from the disease of desire being cured. From joy also springs sorrow, and hence sorrow arises repeatedly. Sorrow comes after joy, and joy after sorrow. The joys and sorrows of human beings are revolving on a wheel. After happiness sorrow has come to thee. Thou shalt again have happiness. No one suffers sorrow for ever, and no one enjoys happiness for ever. The body is the refuge of both sorrow and happiness. 1 Whatever acts an embodied creature does with the aid of his body, the consequence thereof he has to suffer in that body. Life springs with the springing of the body into existence. The two exist together, and the two perish together. 2 Men of uncleansed souls, wedded to worldly things by various bonds, meet with destruction like embankments of sand in water. Woes of diverse kinds, born of ignorance, act like pressers of oil-seeds, for assailing all creatures in consequence of their attachments. These press them like oil-seeds in the oil-making machine represented by the round of rebirths (to which they are subject). Man, for the sake of his wife (and others), commits numerous evil acts, but suffers singly diverse kinds of misery both in this and the next world. All men, attached to children and wives and kinsmen and relatives, sink in the miry sea of grief like wild elephants, when destitute of strength, sinking in a miry slough. Indeed. O lord, upon loss of wealth or

son or kinsmen or relatives, man suffers great distress, which resembles as regards its power of burning, a forest conflagration. All this, viz., joy and grief, existence and non-existence, is dependent upon destiny. One having friends as one destitute of friends, one having foes as one destitute of foes, one having wisdom as one destitute of wisdom, each and every one amongst these, obtains happiness through destiny. Friends are not the cause of one's happiness. Foes are not the cause of one's misery. Wisdom is not competent to bring an accession of wealth; nor is wealth competent to bring an accession of happiness. Intelligence is not the cause of wealth, nor is stupidity the cause of penury. He only that is possessed of wisdom, and none else, understands the order of the world. Amongst the intelligent, the heroic, the foolish, the cowardly, the idiotic, the learned, the weak, or the strong, happiness comes to him for whom it is ordained. Among the calf, the cowherd that owns her, and the thief, the cow indeed belongs to him who drinks her milk. 1 They whose understanding is absolutely dormant, and they who have attained to that state of the mind which lies beyond the sphere of the intellect, succeed in enjoying happiness. Only they that are between the two classes, suffer misery. 2 They that are possessed of wisdom delight in the two extremes but not in the states that are intermediate. The sages have said that the attainment of any of these two extremes constitutes happiness. Misery consists in the states that are intermediate between the two. 3 They who have succeeded in attaining to real felicity (which samadhi can bring), and who have become free from the pleasures and pains of this world, and who are destitute of envy, are never agitated by either the accession of wealth or its loss. They who have not succeeded in acquiring that intelligence which leads to real felicity, but who have transcended folly and ignorance (by the help of a knowledge of the scriptures), give way to excessive joy and excessive misery. Men destitute of all notions of right or wrong, insensate with pride and with success over others, yield to transports of delight like the gods in heaven. 4 Happiness must end in misery. Idleness is misery; while cleverness (in action) is the cause of happiness. Affluence and prosperity dwell in one possessed of cleverness, but not in one that is idle. Be it happiness or be it misery, be it agreeable or be it disagreeable, what comes to one should be enjoyed or

endured with an unconquered heart. Every day a thousand occasions for sorrow, and hundred occasions for fear assail the man of ignorance and folly but not the man that is possessed of wisdom. Sorrow can never touch the man that is possessed of intelligence, that has acquired wisdom, that is mindful of listening to the instructions of his betters, that is destitute of envy, and that is self-restrained. Relying upon such an understanding, and protecting his heart (from the influences of desire and the passions), the man of wisdom should conduct himself here. Indeed, sorrow is unable to touch him who is conversant with that Supreme Self from which everything springs and unto which everything disappears. 1 The very root of that for which grief, or heartburning, or sorrow is felt or for which one is impelled to exertion, should, even if it be a part of one's body, be cast off. That object, whatever it may be in respect of which the idea of meum is cherished, becomes a source of grief and heart-burning. Whatever objects, amongst things that are desired, are cast off become sources of happiness. The man that pursues objects of desire meets with destruction in course of the pursuit. Neither the happiness that is derived from a gratification of the senses nor that great felicity which one may enjoy in heaven, approaches to even a sixteenth part of the felicity which arises from the destruction of all desires. The acts of a former life, right or wrong, visit, in their consequences, the wise and the foolish, the brave and the timid. It is even thus that joy and sorrow, the agreeable and the disagreeable, continually revolve (as on a wheel) among living creatures. Relying upon such an understanding, the man of intelligence and wisdom lives at ease. A person should disregard all his desires, and never allow his wrath to get the better of him. This wrath springs in the heart and grows there into vigour and luxuriance. This wrath that dwells in the bodies of men and is born in their minds, is spoken of by the wise as Death. When a person succeeds in withdrawing all his desires like a tortoise withdrawing all its limbs, then his soul, which is self-luminous, succeeds in looking into itself. 2 That object, whatever it may be, in respect of which the idea of meum is cherished, becomes a source of grief and heart-burning. 3 When a person himself feels no fear, and is feared by no one, when he cherishes no desire and no aversion, he is then said to attain to the state of Brahma. Casting off both truth and falsehood, grief and joy, fear and courage, the agreeable and the disagreeable, thou mayst become of tranquil soul. When a person abstains from doing wrong to any creature, in thought, word, or deed, he is then said to attain to a state of Brahma. True happiness is his who can cast off that thirst which is incapable of being cast off by the misguided, which does not decay with decrepitude, and which is regarded as a fatal disease. In this connection, O king, are heard

the verses sung by Pingala about the manner in which she had acquired eternal merit even at a time that had been very unfavourable. A fallen woman of the name of Pingala, having repaired to the place of assignation, was denied the company of her lover through an accident. At that time of great misery, she succeeded in acquiring tranquillity of soul.'

"Pingala said, 'Alas, I have for many long years lived, all the while overcome by frenzy, by the side of that Dear Self in whom there is nothing but tranquillity. Death has been at my door. Before this, I did not, however approach that Essence of Purity. I shall cover this house of one column and nine doors (by means of true Knowledge). 1 What woman is there that regards that Supreme Soul as her dear lord, even when He comes near? 2 I am now awake. I have been roused from the sleep of ignorance. I am no longer influenced by desire. Human lovers, who are really the embodied forms of hell, shall no longer deceive me by approaching me lustfully. Evil produces good through the destiny or the acts of a former life. Roused (from the sleep of ignorance), I have cast off all desire for worldly objects. I have acquired a complete mastery over my senses. One freed from desire and hope sleeps in felicity. Freedom from every hope and desire is felicity. Having driven off desire and hope, Pingala sleeps in felicity.'

"Bhishma continued, 'Convinced with these and other words uttered by the learned Brahmana, king Senajit (casting off his grief), experienced delight and became very happy.'"

1:1 It is very difficult to literally translate such verses. The word Dharma is sometimes used in the sense of Religion or the aggregate of duties. At other times it simply means a duty or the course of duties prescribed for a particular situation. Tapah is generally rendered penance. Here, however, it has a direct reference to sravana (hearing), manana (contemplation), and nididhyasana (abstraction of the soul from everything else for absolute concentration). The Grammar of the second half of the first line is Sati apretya etc., Sat being that which is real, hence, the Soul, or the Supreme Soul, of which every individual Soul is only a portion.

2:1 And not the Soul, as the commentator explains. With the death of the body joy and grief disappear.

2:2 The art by which the body could, as in Egypt, be preserved for thousands of years was not known to the Rishis.

3:1 The commentator explains the sense of this as follows; The cow belongs to him who drinks her milk. Those who derive no advantage from her have no need for showing her any affection. One should not covet what is above one's want, It has been said, that (to a thirsty or hungry or toil-worn man), a little quantity of vaccine milk is of more use than a hundred kine; a small measure of rice more useful than a hundred barns filled with grain; half a little bed is of more use than a large mansion.

3:2 I follow Nilakantha in rendering this verse. His interpretation is plausible. Mudatamah, according to him, are those who are in deep sleep. There are four stages of consciousness. These are (1) wakefulness, (2) dream, (3) dreamless or deep slumber, and (4) Turiya or absolute Samadhi (which the Yogin only can attain to).

3:3 The two extremes, of course, are dreamless slumber and Turiya or Samadhi. The two intermediate ones are wakefulness and sleep with dream.

3:4 Pride in consequences of having insulted or humiliated others; and success over others such as victories in, battle and other concerns of the world.

4:1 The first half of the second line is read variously. The sense, however, in effect, remains unaltered. What is said here is that man who succeeds in attaining to a state of Brahma by true Samadhi or abstraction from the world, can never be touched by grief.

4:2 In all treatises on Yoga it is said that when the first stage is passed, the neophyte succeeds in looking at his own self. The meaning seems to be that he experiences a sort of double existence so that he succeeds in himself looking at his own self.

4:3 This is the same as 46. The Bombay edition does not repeat it.

5:1 The house referred to is the body. The single column on which it is supported is the backbone, and the nine doors are the eyes, the ears, the nostrils, etc. etc.

5:2 The sense is that women always regard their human lovers as dear without regarding the Supreme Being to be so, although He is always with them.

12.169.1

युधिष्ठिर उवाच
अतिक्रामति कालेऽस्मिन्सर्वभूतक्षयावहे
किं श्रेयः प्रतिपद्येत तन्मे ब्रूहि पितामह

12.169.2

भीष्म उवाच
अत्राप्युदाहरन्तीममितिहासं पुरातनम्
पितुः पुत्रेण संवादं तन्निबोध युधिष्ठिर

12.169.3

द्विजातेः कस्यचित्पार्थ स्वाध्यायनिरतस्य वै
बभूव पुत्रो मेधावी मेधावी नाम नामतः

12.169.4

सोऽब्रवीत्पितरं पुत्रः स्वाध्यायकरणे रतम्
मोक्षधर्मार्थकुशलो लोकतत्त्वविचक्षणः

12.169.5

धीरः किं स्वित्तात कुर्यात्प्रजान;न्क्षिप्रं ह्यायुर्भ्रश्यते मानवानाम्
पितस्तदाचक्ष्व यथार्थयोगं; ममानुपूर्व्या येन धर्मं चरेयम्

12.169.6

पितोवाच
वेदानधीत्य ब्रह्मचर्येण पुत्र; पुत्रानिच्छेत्पावनार्थं पितॄणाम्
अग्नीनाधाय विधिवच्चेष्टयज्ञो; वनं प्रविश्याथ मुनिर्बुभूषेत्

12.169.7

पुत्र उवाच
एवमभ्याहते लोके समन्तात्परिवारिते
अमोघासु पतन्तीषु किं धीर इव भाषसे

12.169.8

पितोवाच
कथमभ्याहतो लोकः केन वा परिवारितः
अमोघाः काः पतन्तीह किं नु भीषयसीव माम्

12.169.9

पुत्र उवाच
मृत्युनाभ्याहतो लोको जरया परिवारितः
अहोरात्राः पतन्त्येते ननु कस्मान्न बुध्यसे

12.169.10

यदाहमेतज्जानामि न मृत्युस्तिष्ठतीति ह
सोऽहं कथं प्रतीक्षिष्ये जालेनापिहितश्चरन्

12.169.11

रात्र्यां रात्र्यां व्यतीतायामायुरल्पतरं यदा
गाधोदके मत्स्य इव सुखं विन्देत कस्तदा
तदेव वन्ध्यं दिवसमिति विद्याद्विचक्षणः

12.169.12

अनवाप्तेषु कामेषु मृत्युरभ्येति मानवम्
शष्पाणीव विचिन्वन्तमन्यत्रगतमानसम्
वृकीवोरणमासाद्य मृत्युरादाय गच्छति

12.169.13

अद्यैव कुरु यच्छ्रेयो मा त्वा कालोऽत्यगादयम्
अकृतेष्वेव कार्येषु मृत्युर्वै संप्रकर्षति

12.169.14

श्वःकार्यमद्य कुर्वीत पूर्वाह्णे चापराह्णिकम्
न हि प्रतीक्षते मृत्युः कृतं वास्य न वा कृतम्
को हि जानाति कस्याद्य मृत्युसेना निवेक्ष्यते

12.169.15

युवैव धर्मशीलः स्यादनिमित्तं हि जीवितम्
कृते धर्मे भवेत्कीर्तिरिह प्रेत्य च वै सुखम्

12.169.16

मोहेन हि समाविष्टः पुत्रदारार्थमुद्यतः
कृत्वा कार्यमकार्यं वा पुष्टिमेषां प्रयच्छति

12.169.17

तं पुत्रपशुसंमत्तं व्यासक्तमनसं नरम्
सुप्तं व्याघ्रं महौघो वा मृत्युरादाय गच्छति

12.169.18

संचिन्वानकमेवैकं कामानामवितृप्तकम्
व्याघ्रः पशुमिवादाय मृत्युरादाय गच्छति

12.169.19

इदं कृतमिदं कार्यमिदमन्यत्कृताकृतम्
एवमीहासुखासक्तं कृतान्तः कुरुते वशे

12.169.20

कृतानां फलमप्राप्तं कर्मणां फलसङ्गिनम्
क्षेत्रापणगृहासक्तं मृत्युरादाय गच्छति

12.169.21

मृत्युर्जरा च व्याधिश्च दुःखं चानेककारणम्
अनुषक्तं यदा देहे किं स्वस्थ इव तिष्ठसि

12.169.22

जातमेवान्तकोऽन्ताय जरा चान्वेति देहिनम्
अनुषक्ता द्वयेनैते भावाः स्थावरजङ्गमाः

12.169.23

मृत्योर्वा गृहमेवैतद्या ग्रामे वसतो रतिः
देवानामेष वै गोष्ठो यदरण्यमिति श्रुतिः

12.169.24

निबन्धनी रज्जुरेषा या ग्रामे वसतो रतिः
छित्त्वैनां सुकृतो यान्ति नैनां छिन्दन्ति दुष्कृतः

12.169.25

न हिंसयति यः प्राणान्मनोवाक्कायहेतुभिः
जीवितार्थापनयनैः कर्मभिर्न स बध्यते

12.169.26

न मृत्युसेनामायान्तीं जातु कश्चित्प्रबाधते
ऋते सत्यमसंत्याज्यं सत्ये ह्यमृतमाश्रितम्

12.169.27

तस्मात्सत्यव्रताचारः सत्ययोगपरायणः
सत्यारामः समो दान्तः सत्येनैवान्तकं जयेत्

12.169.28

अमृतं चैव मृत्युश्च द्वयं देहे प्रतिष्ठितम्
मृत्युमापद्यते मोहात्सत्येनापद्यतेऽमृतम्

12.169.29

सोऽहं ह्यहिंस्रः सत्यार्थी कामक्रोधबहिष्कृतः
समदुःखसुखः क्षेमी मृत्युं हास्याम्यमर्त्यवत्

12.169.30

शान्तियज्ञरतो दान्तो ब्रह्मयज्ञे स्थितो मुनिः
वाङ्मनःकर्मयज्ञश्च भविष्याम्युदगायने

12.169.31

पशुयज्ञैः कथं हिंस्रैर्मादृशो यष्टुमर्हति
अन्तवद्भिरुत प्राज्ञः क्षत्रयज्ञैः पिशाचवत्

12.169.32

यस्य वाङ्मनसी स्यातां सम्यक्प्रणिहिते सदा
तपस्त्यागश्च योगश्च स वै सर्वमवाप्नुयात्

12.169.33

नास्ति विद्यासमं चक्षुर्नास्ति विद्यासमं बलम्
नास्ति रागसमं दुःखं नास्ति त्यागसमं सुखम्

12.169.34

आत्मन्येवात्मना जात आत्मनिष्ठोऽप्रजोऽपि वा
आत्मन्येव भविष्यामि न मां तारयति प्रजा

12.169.35

नैतादृशं ब्राह्मणस्यास्ति वित्तं; यथैकता समता सत्यता च
शीले स्थितिर्दण्डनिधानमार्जवं; ततस्ततश्चोपरमः क्रियाभ्यः

12.169.36

किं ते धनैर्बान्धवैर्वापि किं ते; किं ते दारैर्ब्राह्मण यो मरिष्यसि
आत्मानमन्विच्छ गुहां प्रविष्टं; पितामहस्ते क्व गतः पिता च

12.169.37

भीष्म उवाच
पुत्रस्यैतद्वचः श्रुत्वा तथाकार्षीत्पिता नृप
तथा त्वमपि वर्तस्व सत्यधर्मपरायणः

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Time, which is destructive of every created thing, is passing on. 3 Tell me, O grandsire, what is that good thing which should be sought.'

"Bhishma said, 'In this connection, O king, is cited the old narrative of a discourse between sire and son, O Yudhishthira! A certain Brahmana. O Partha, who was devoted to the study of the Vedas, got a very intelligent son who (for this) was called Medhavin. 4 One day, the son, well conversant with the truths of the religion of Emancipation, and acquainted also with the affairs of the world, addressed his sire devoted to the study of the Vedas.'

"The son said, 'What should a wise man do, O father, seeing that the period of human life is passing away so very quickly? O father, tell me

the course of duties that one should perform, without omitting to mention the fruits. Having listened to thee, I desire to observe those duties.'

"The sire said, 'O son, observing the Brahmacharya mode of life, one should first study the Vedas. He should then wish for children for rescuing his ancestors. Setting up his fire next, he should seek to perform the (prescribed) sacrifices according to due rites. At last, he should enter the forest for devoting himself to contemplation.'

"The son said, 'When the world is thus surrounded on all sides and is thus assailed, and when such irresistible things of fatal consequences fall upon it, how can you say these words so calmly?'

"The sire said, How is the world assailed? What is that by which it is surrounded? What, again, are those irresistible things of fatal consequences that fall upon it? Why dost thou frighten me thus?'

"The son said, 'Death is that by which the world is assailed. Decrepitude encompasses it. Those irresistible things that come and go away are the nights (that are continually lessening the period of human life). When I know that Death tarries for none (but approaches steadily towards every creature), how can I pass my time without covering myself with the garb of knowledge? 1 When each succeeding night, passing away lessens the allotted period of one's existence, the man of wisdom should regard the day to be fruitless. (When death is approaching steadily) who is there that would, like a fish in a shallow water, feel happy? Death comes to a man before his desires have been gratified. Death snatches away a person when he is engaged in plucking flowers and when his heart is otherwise set, like a tigress bearing away a ram. Do thou, this very day, accomplish that which is for thy good. Let not this Death come to thee. Death drags its victims before their acts are accomplished. The acts of tomorrow should be done today, those of the afternoon in the forenoon. Death does not wait to see whether the acts of its victim have all been accomplished or not. Who knows that Death will not come to him even today? In prime of age one should betake oneself to the practice of virtue. Life is transitory. If virtue be practised, fame here and felicity hereafter will be the consequences. Overwhelmed by ignorance, one is ready to exert oneself for sons and wives. Achieving virtuous or vicious acts, one brings them up and aggrandises them. Like a tiger bearing away a sleeping deer, Death snatches away the man addicted to the gratification of desire and engaged in the enjoyment of sons and animals. Before he has been able to pluck the flowers upon which he has set his heart, before he has been gratified by the acquisition of the objects of his desire, Death bears him away like a tiger bearing away its prey. Death overpowers a man while the latter is stilt in the midst of the happiness that accrues from the gratification of desire, and while, still thinking, 'This has been done; this is to be done; this has been half-done.' Death bears away the man, however designated according to his

profession, attached to his field, his shop, or his home, before he has obtained the fruit of his acts. Death bears away the weak, the strong, the brave, the timid, the idiotic, and the learned, before any of these obtains the fruits of his acts. When death, decrepitude, disease, and sorrow arising from diverse causes, are all residing in thy body, how is it that thou livest as if thou art perfectly hale? As soon as a creature is born, Decrepitude and Death pursue him for (effecting) his destruction. All existent things, mobile and immobile, are affected by these two. The attachment which one feels for dwelling in villages and towns (in the midst of fellowmen) is said to be the very mouth of Death. The forest, on the other hand, is regarded as the fold within which the senses may be penned. This is declared by the Srutis. 1 The attachment a person feels for dwelling in a village or town (in the midst of men) is like a cord that binds him effectually. They that are good break that cord and attain to emancipation, while they that are wicked do not succeed in breaking them. He who never injures living creatures by thought, word, or deed, is never injured by such agencies as are destructive of life and property. 2 Nothing can resist the messengers (Disease and Decrepitude) of Death when they advance except Truth which devours Untruth. In Truth is immortality. 3 For these reasons one should practise the vow of Truth; one should devote oneself to a union with Truth; one should accept Truth for one's Veda; and restraining one's senses, one should vanquish the Destroyer by Truth. Both Immortality and Death are planted in the body. One comes to Death through ignorance and loss of judgment; while Immortality is achieved through Truth. I shall, therefore, abstain from injury and seek to achieve Truth, and transgressing the sway of desire and wrath, regard pleasure and pain with an equal eye, and attaining tranquillity, avoid Death like an immortal. Upon the advent of that season when the sun will progress towards the north, I shall restraining my senses, set to the performance of the Santi-sacrifice, the Brahma-sacrifice, the Mind-sacrifice, and the Work-sacrifice. 4 How can one like me worship his Maker in animal-sacrifices involving cruelty, or sacrifices of the body, such as Pisachas only can perform and such as produce fruits that are transitory? 5 That person whose words, thoughts,

penances, renunciation, and yoga meditation, all rest on Brahma, succeeds in earning the highest good. There is no eye which is equal to (the eye of) Knowledge. There is no penance like (that involved in) Truth. There is no sorrow equal to (that involved in) attachment. There is no happiness (that which is obtainable from) renunciation. I have sprung from Brahma through Brahma. I shall devote myself to Brahma, though I am childless. I shall return to Brahma. I do not require a son for rescuing me. A Brahmana can have no wealth like to the state of being alone, the state in consequence of which he is capable of regarding everything with an equal eye, the practice of truthfulness, good behaviour, patience, abstention from injury, simplicity, and avoidance of all rites and visible sacrifices. What use hast thou, O Brahmana, of wealth or kinsmen and relatives, of wives, when thou shalt have to die? Seek thy Self which is concealed in a cave. Where are thy grandsires and where thy sire?' 1

"Bhishma continued, 'Do thou also, O monarch, conduct thyself in that way in which the sire (in this story), conducts himself, devoted to the religion of Truth, after having listened to the speech of his son.'

5:3 i.e., coursing on, without waiting for any one.

5:4 Literally, intelligent.

6:1 The true reading is Jnanena and not ajnanena. Then, in the last foot, the word is a-pihitah and not apihitah. The words with ava and api frequently drop the initial a, Hence a-pihitah means not covered.

7:1 The word used in the text is Devanam (of the gods). There can be no doubt however, that the word deva is here used for implying the senses.

7:2 i.e., wild beasts and lawless men.

7:3 Asatyajyam and Asatyadyam are both correct. The sense is the same. The first means 'having untruth for the libation (that it eats up).' The second means 'having untruth for the food (it devours)'.

7:4 Santi is tranquillity. The Santi-sacrifice is the endeavour to practise self-denial in everything; in other words, to restrain all sorts of propensities or inclinations. The Brahma-sacrifice is reflection on truths laid down in the Upanishads. The Word-sacrifice consists in the silent recitation (japa) of the Pranava or Om, the initial mantra. The Mind-sacrifice is contemplation of the Supreme Soul. The Work-sacrifice consists in baths, cleanliness, and waiting upon the preceptor.

7:5 Both readings are correct, viz., Kshetrayajna and Kshetrayajna. Kshetra is, of course, the body. If the latter reading be accepted, the meaning will be 'a sacrifice like that of a Kshatriya, i.e., battle.' Hence, all kinds of acts involving cruelty.

8:1 or, seek Brahma in thy understanding. The word Atman is often synonymous with Supreme Self.

12.170.1

युधिष्ठिर उवाच
धनिनो वाधना ये च वर्तयन्ति स्वतन्त्रिणः
सुखदुःखागमस्तेषां कः कथं वा पितामह

12.170.2

भीष्म उवाच
अत्राप्युदाहरन्तीममितिहासं पुरातनम्
शम्याकेन विमुक्तेन गीतं शान्तिगतेन ह

12.170.3

अब्रवीन्मां पुरा कश्चिद्ब्राह्मणस्त्यागमास्थितः
क्लिश्यमानः कुदारेण कुचैलेन बुभुक्षया

12.170.4

उत्पन्नमिह लोके वै जन्मप्रभृति मानवम्
विविधान्युपवर्तन्ते दुःखानि च सुखानि च

12.170.5

तयोरेकतरे मार्गे यद्येनमभिसंनयेत्
न सुखं प्राप्य संहृष्येन्न दुःखं प्राप्य संज्वरेत्

12.170.6

न वै चरसि यच्छ्रेय आत्मनो वा यदीहसे
अकामात्मापि हि सदा धुरमुद्यम्य चैव हि

12.170.7

अकिंचनः परिपतन्सुखमास्वादयिष्यसि
अकिंचनः सुखं शेते समुत्तिष्ठति चैव हि

12.170.8

आकिंचन्यं सुखं लोके पथ्यं शिवमनामयम्
अनमित्रमथो ह्येतद्दुर्लभं सुलभं सताम्

12.170.9

अकिंचनस्य शुद्धस्य उपपन्नस्य सर्वशः
अवेक्षमाणस्त्रीँल्लोकान्न तुल्यमुपलक्षये

12.170.10

आकिंचन्यं च राज्यं च तुलया समतोलयम्
अत्यरिच्यत दारिद्र्यं राज्यादपि गुणाधिकम्

12.170.11

आकिंचन्ये च राज्ये च विशेषः सुमहानयम्
नित्योद्विग्नो हि धनवान्मृत्योरास्यगतो यथा

12.170.12

नैवास्याग्निर्न चादित्यो न मृत्युर्न च दस्यवः
प्रभवन्ति धनज्यानिनिर्मुक्तस्य निराशिषः

12.170.13

तं वै सदा कामचरमनुपस्तीर्णशायिनम्
बाहूपधानं शाम्यन्तं प्रशंसन्ति दिवौकसः

12.170.14

धनवान्क्रोधलोभाभ्यामाविष्टो नष्टचेतनः
तिर्यगीक्षः शुष्कमुखः पापको भ्रुकुटीमुखः

12.170.15

निर्दशंश्चाधरोष्ठं च क्रुद्धो दारुणभाषिता
कस्तमिच्छेत्परिद्रष्टुं दातुमिच्छति चेन्महीम्

12.170.16

श्रिया ह्यभीक्ष्णं संवासो मोहयत्यविचक्षणम्
सा तस्य चित्तं हरति शारदाभ्रमिवानिलः

12.170.17

अथैनं रूपमानश्च धनमानश्च विन्दति
अभिजातोऽस्मि सिद्धोऽस्मि नास्मि केवलमानुषः
इत्येभिः कारणैस्तस्य त्रिभिश्चित्तं प्रसिच्यते

12.170.18

स प्रसिक्तमना भोगान्विसृज्य पितृसंचितान्
परिक्षीणः परस्वानामादानं साधु मन्यते

12.170.19

तमतिक्रान्तमर्यादमाददानं ततस्ततः
प्रतिषेधन्ति राजानो लुब्धा मृगमिवेषुभिः

12.170.20

एवमेतानि दुःखानि तानि तानीह मानवम्
विविधान्युपवर्तन्ते गात्रसंस्पर्शजानि च

12.170.21

तेषां परमदुःखानां बुद्ध्या भैषज्यमाचरेत्
लोकधर्मं समाज्ञाय ध्रुवाणामध्रुवैः सह

12.170.22

नात्यक्त्वा सुखमाप्नोति नात्यक्त्वा विन्दते परम्
नात्यक्त्वा चाभयः शेते त्यक्त्वा सर्वं सुखी भव

12.170.23

इत्येतद्धास्तिनपुरे ब्राह्मणेनोपवर्णितम्
शम्याकेन पुरा मह्यं तस्मात्त्यागः परो मतः

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Tell me, O grandsire, whence and how happiness and misery come to those that are rich, as also those that are poor, but who live in the observance of different practices and rites.' 2

"Bhishma continued, 'In this connection is cited the old narrative of what was sung by Sampaka who had obtained tranquillity and achieved emancipation for himself. In former times a certain Brahmana, rendered miserable by a bad wife, bad dress, and hunger, and living in the observance of the vow of renunciation, told me these verses, 3 'Diverse kinds of sorrow and happiness overtake, from the day of birth the person that is born on the earth. If he could ascribe either of them to the action of Destiny, he would not then feel glad when happiness came or miserable when sorrow overtook

him. Though thy mind is divested of desire, thou bearest yet a heavy load. Thou dost not seek to achieve thy good (i.e., emancipation). Art thou not successful in controlling thy mind? If thou goest about, having renounced home and desirable possessions, thou shalt taste real happiness. A person divested of everything sleepeth in happiness, and awaketh in happiness. Complete poverty, in this world, is happiness. It is a good regimen, it is the source of 'blessings, it is freedom from danger. This foeless path is unattainable (by persons cherishing desire) and is easily attainable (by those that are freed from desire). Casting my eyes on every part of the three worlds, I do not behold the person who is equal to a poor man of pure conduct and without attachment (to worldly things). I weighed poverty and sovereignty in a balance. Poverty weighed heavier than sovereignty and seemed to possess greater merits. Between poverty and sovereignty there is this great distinction, viz., that the sovereign, possessed of affluence, is always agitated by anxiety and seems to be within the very jaws of death. As regards, however, the poor man, who in consequence of the divestment of all wealth has freed himself from hopes and emancipated himself, neither fire, nor foe, nor death, nor robbers, can get the better of him. The very gods applaud such a man who wanders about according to his sweet will, who lies down on the bare ground with his arm for a pillow, and who is possessed of tranquillity. Affected by wrath and cupidity, the man of affluence is stained by a wicked heart. He casts oblique glances and makes dry speeches.--He becomes sinful, and his face is always darkened with frowns. Biting his lips, and excited with wrath, he utters harsh and cruel words. If such a man desires to even make a gift of the whole world, who is there that would like even to look at him? Constant companionship with Prosperity stupefies a person of weak judgment. It drives off his judgment like the wind driving off the autumnal clouds. Companionship with Prosperity induces him to think,--I am possessed of beauty! I am possessed of wealth! I am high-born! I meet with success in whatever I undertake! I am not an ordinary human being!--His heart becomes intoxicated in consequence of these three reasons. With heart deeply attached to worldly possessions, he wastes the wealth hoarded by his sires. Reduced to want, he then regards the appropriation of other people's wealth as blameless. At this stage, when he transgresses all barriers and beings to appropriate the possessions of others from every side, the rulers of men obstruct and afflict him like sportsmen afflicting with keen shafts a deer that is espied in the woods. Such a man is then overwhelmed with many other afflictions of a similar kind that originate in fire and weapons. Therefore, disregarding all worldly propensities (such as desire for children and wives) together with all fleeting unrealities (such as the body, etc.,) one should, aided by one's intelligence, apply proper medicine for the cure of those painful afflictions. Without Renunciation one can never attain to happiness. Without Renunciation one can never obtain what is for one's highest good. Without Renunciation one can never sleep at case. Therefore, renouncing everything, make happiness thy own. All this was said to me in past times at Hastinapur by a Brahmana about what Sampaka had

sung. For this reason, I regard Renunciation to be the foremost of things.'"

8:2 The commentator explains that the object of Yudhishthira's question is this: in the preceding section or lesson it has been inculcated that one may seek the acquisition of the religion of moksha or emancipation even when he is young. Yudhishthira enquires whether wealth (so necessary for the performance of sacrifices) is needed for the acquisition of that religion. If wealth be necessary, the poor then would not be able to acquire that religion. Hence the enquiry about the way in which joy and sorrow come to the wealthy and to the poor.

8:3 The verses are said to be old. Nilakantha accordingly supposes that it was not Sampaka who recited them to Bhishma, but some one else. I follow the commentator; but the grammar of the concluding verse of this section must have to be twisted for supporting him.

12.171.1

युधिष्ठिर उवाच
ईहमानः समारम्भान्यदि नासादयेद्धनम्
धनतृष्णाभिभूतश्च किं कुर्वन्सुखमाप्नुयात्

12.171.2

भीष्म उवाच
सर्वसाम्यमनायासः सत्यवाक्यं च भारत
निर्वेदश्चाविवित्सा च यस्य स्यात्स सुखी नरः

12.171.3

एतान्येव पदान्याहुः पञ्च वृद्धाः प्रशान्तये
एष स्वर्गश्च धर्मश्च सुखं चानुत्तमं सताम्

12.171.4

अत्राप्युदाहरन्तीममितिहासं पुरातनम्
निर्वेदान्मङ्किना गीतं तन्निबोध युधिष्ठिर

12.171.5

ईहमानो धनं मङ्किर्भग्नेहश्च पुनः पुनः
केनचिद्धनशेषेण क्रीतवान्दम्यगोयुगम्

12.171.6

सुसंबद्धौ तु तौ दम्यौ दमनायाभिनिःसृतौ
आसीनमुष्ट्रं मध्येन सहसैवाभ्यधावताम्

12.171.7

तयोः संप्राप्तयोरुष्ट्रः स्कन्धदेशममर्षणः
उत्थायोत्क्षिप्य तौ दम्यौ प्रससार महाजवः

12.171.8

ह्रियमाणौ तु तौ दम्यौ तेनोष्ट्रेण प्रमाथिना
म्रियमाणौ च संप्रेक्ष्य मङ्किस्तत्राब्रवीदिदम्

12.171.9

न चैवाविहितं शक्यं दक्षेणापीहितुं धनम्
युक्तेन श्रद्धया सम्यगीहां समनुतिष्ठता

12.171.10

कृतस्य पूर्वं चानर्थैर्युक्तस्याप्यनुतिष्ठतः
इमं पश्यत संगत्या मम दैवमुपप्लवम्

12.171.11

उद्यम्योद्यम्य मे दम्यौ विषमेणेव गच्छति
उत्क्षिप्य काकतालीयमुन्माथेनेव जम्बुकः

12.171.12

मणी वोष्ट्रस्य लम्बेते प्रियौ वत्सतरौ मम
शुद्धं हि दैवमेवेदमतो नैवास्ति पौरुषम्

12.171.13

यदि वाप्युपपद्येत पौरुषं नाम कर्हिचित्
अन्विष्यमाणं तदपि दैवमेवावतिष्ठते

12.171.14

तस्मान्निर्वेद एवेह गन्तव्यः सुखमीप्सता
सुखं स्वपिति निर्विण्णो निराशश्चार्थसाधने

12.171.15

अहो सम्यक्शुकेनोक्तं सर्वतः परिमुच्यता
प्रतिष्ठता महारण्यं जनकस्य निवेशनात्

12.171.16

यः कामान्प्राप्नुयात्सर्वान्यश्चैनान्केवलांस्त्यजेत्
प्रापणात्सर्वकामानां परित्यागो विशिष्यते

12.171.17

नान्तं सर्वविवित्सानां गतपूर्वोऽस्ति कश्चन
शरीरे जीविते चैव तृष्णा मन्दस्य वर्धते

12.171.18

निवर्तस्व विवित्साभ्यः शाम्य निर्विद्य मामक
असकृच्चासि निकृतो न च निर्विद्यसे तनो

12.171.19

यदि नाहं विनाश्यस्ते यद्येवं रमसे मया
मा मां योजय लोभेन वृथा त्वं वित्तकामुक

12.171.20

संचितं संचितं द्रव्यं नष्टं तव पुनः पुनः
कदा विमोक्ष्यसे मूढ धनेहां धनकामुक

12.171.21

अहो नु मम बालिश्यं योऽहं क्रीडनकस्तव
किं नैव जातु पुरुषः परेषां प्रेष्यतामियात्

12.171.22

न पूर्वे नापरे जातु कामानामन्तमाप्नुवन्
त्यक्त्वा सर्वसमारम्भान्प्रतिबुद्धोऽस्मि जागृमि

12.171.23

नूनं ते हृदयं काम वज्रसारमयं दृधम्
यदनर्थशताविष्टं शतधा न विदीर्यते

12.171.24

त्यजामि काम त्वां चैव यच्च किंचित्प्रियं तव
तवाहं सुखमन्विच्छन्नात्मन्युपलभे सुखम्

12.171.25

काम जानामि ते मूलं संकल्पात्किल जायसे
न त्वां संकल्पयिष्यामि समूलो न भविष्यसि

12.171.26

ईहा धनस्य न सुखा लब्ध्वा चिन्ता च भूयसी
लब्धनाशो यथा मृत्युर्लब्धं भवति वा न वा

12.171.27

परेत्य यो न लभते ततो दुःखतरं नु किम्
न च तुष्यति लब्धेन भूय एव च मार्गति

12.171.28

अनुतर्षुल एवार्थः स्वादु गाङ्गमिवोदकम्
मद्विलापनमेतत्तु प्रतिबुद्धोऽस्मि संत्यज

12.171.29

य इमं मामकं देहं भूतग्रामः समाश्रितः
स यात्वितो यथाकामं वसतां वा यथासुखम्

12.171.30

न युष्मास्विह मे प्रीतिः कामलोभानुसारिषु
तस्मादुत्सृज्य सर्वान्वः सत्यमेवाश्रयाम्यहम्

12.171.31

सर्वभूतान्यहं देहे पश्यन्मनसि चात्मनः
योगे बुद्धिं श्रुते सत्त्वं मनो ब्रह्मणि धारयन्

12.171.32

विहरिष्याम्यनासक्तः सुखी लोकान्निरामयः
यथा मा त्वं पुनर्नैवं दुःखेषु प्रणिधास्यसि

12.171.33

त्वया हि मे प्रणुन्नस्य गतिरन्या न विद्यते
तृष्णाशोकश्रमाणां हि त्वं काम प्रभवः सदा

12.171.34

धननाशोऽधिकं दुःखं मन्ये सर्वमहत्तरम्
ज्ञातयो ह्यवमन्यन्ते मित्राणि च धनच्युतम्

12.171.35

अवज्ञानसहस्रैस्तु दोषाः कष्टतराधने
धने सुखकला या च सापि दुःखैर्विधीयते

12.171.36

धनमस्येति पुरुषं पुरा निघ्नन्ति दस्यवः
क्लिश्यन्ति विविधैर्दण्डैर्नित्यमुद्वेजयन्ति च

12.171.37

मन्दलोलुपता दुःखमिति बुद्धं चिरान्मया
यद्यदालम्बसे काम तत्तदेवानुरुध्यसे

12.171.38

अतत्त्वज्ञोऽसि बालश्च दुस्तोषोऽपूरणोऽनलः
नैव त्वं वेत्थ सुलभं नैव त्वं वेत्थ दुर्लभम्

12.171.39

पातालमिव दुष्पूरो मां दुःखैर्योक्तुमिच्छसि
नाहमद्य समावेष्टुं शक्यः काम पुनस्त्वया

12.171.40

निर्वेदमहमासाद्य द्रव्यनाशाद्यदृच्छया
निर्वृतिं परमां प्राप्य नाद्य कामान्विचिन्तये

12.171.41

अतिक्लेशान्सहामीह नाहं बुध्याम्यबुद्धिमान्
निकृतो धननाशेन शये सर्वाङ्गविज्वरः

12.171.42

परित्यजामि काम त्वां हित्वा सर्वमनोगतीः
न त्वं मया पुनः काम नस्योतेनेव रंस्यसे

12.171.43

क्षमिष्येऽक्षममाणानां न हिंसिष्ये च हिंसितः
द्वेष्यमुक्तः प्रियं वक्ष्याम्यनादृत्य तदप्रियम्

12.171.44

तृप्तः स्वस्थेन्द्रियो नित्यं यथालब्धेन वर्तयन्
न सकामं करिष्यामि त्वामहं शत्रुमात्मनः

12.171.45

निर्वेदं निर्वृतिं तृप्तिं शान्तिं सत्यं दमं क्षमाम्
सर्वभूतदयां चैव विद्धि मां शरणागतम्

12.171.46

तस्मात्कामश्च लोभश्च तृष्णा कार्पण्यमेव च
त्यजन्तु मां प्रतिष्ठन्तं सत्त्वस्थो ह्यस्मि सांप्रतम्

12.171.47

प्रहाय कामं लोभं च क्रोधं पारुष्यमेव च
नाद्य लोभवशं प्राप्तो दुःखं प्राप्स्याम्यनात्मवान्

12.171.48

यद्यत्त्यजति कामानां तत्सुखस्याभिपूर्यते
कामस्य वशगो नित्यं दुःखमेव प्रपद्यते

12.171.49

कामान्व्युदस्य धुनुते यत्किंचित्पुरुषो रजः
कामक्रोधोद्भवं दुःखमह्रीररतिरेव च

12.171.50

एष ब्रह्मप्रविष्टोऽहं ग्रीष्मे शीतमिव ह्रदम्
शाम्यामि परिनिर्वामि सुखमासे च केवलम्

12.171.51

यच्च कामसुखं लोके यच्च दिव्यं महत्सुखम्
तृष्णाक्षयसुखस्यैते नार्हतः षोडशीं कलाम्

12.171.52

आत्मना सप्तमं कामं हत्वा शत्रुमिवोत्तमम्
प्राप्यावध्यं ब्रह्मपुरं राजेव स्यामहं सुखी

12.171.53

एतां बुद्धिं समास्थाय मङ्किर्निर्वेदमागतः
सर्वान्कामान्परित्यज्य प्राप्य ब्रह्म महत्सुखम्

12.171.54

दम्यनाशकृते मङ्किरमरत्वं किलागमत्
अच्छिनत्काममूलं स तेन प्राप महत्सुखम्

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'If any person, desiring to accomplish acts (of charity and sacrifices), fails to find (the necessary) wealth, and thirst of wealth overwhelms him, what is that which he must do for obtaining happiness?'

"Bhishma said, 'He that regards everything (viz., joy and sorrow, honour and insult, etc.,) with an equal eye, that never exerts himself (for gratifying his desire for earthly possessions), that practises truthfulness of speech, that is freed from all kinds of attachment, and that has no desire for action, is, O Bharata, a happy man. These five, the ancients say, are the means for the acquisition of perfect tranquillity or emancipation. These are called Heaven. These are Religion. These constitute the highest happiness. In this connection is cited the old narrative of what Manki had sung, when freed from attachments, Listen to it, O Yudhishthira! Desirous of wealth, Manki found that he was repeatedly doomed to disappointments. At last with a little remnant of his property he purchased a couple of young bulls with a yoke for training them (to agricultural labour). One day the two bulls properly tied to the yoke, were taken out for training (in the fields). Shying at the sight of a camel that was lying down on the road, the animals suddenly ran towards the camel, and fell upon its neck. Enraged at finding the bulls fall upon its neck, the camel, endued with great speed, rose up and ran at a quick pace, bearing away the two helpless creatures dangling on either side of its neck. Beholding his two bulls thus borne away by that strong camel, and seeing that they were at the point of death, Manki began to say, 'If wealth be not ordained by destiny, it can never be acquired by even a clever man exerting himself with attention and confidence and accomplishing with skill all that is necessary towards that end. I had, before this, endeavoured by diverse means and devotion to earn wealth. Behold this misfortune brought about by destiny to the property I had! My bulls are borne away, rising and falling, as the camel is running in an uneven course. This occurrence seems to be an accident. 1 Alas, those dear bulls of mine are dangling on the camel's neck like a couple of gems! This is only the result of Destiny. Exertion is futile in what is due to Chance. Or, if the existence of anything like Exertion

[paragraph continues] (as an agent in the production of results) be admitted, a deeper search would discover Destiny to be at the bottom. 1 Hence, the person that desires happiness should renounce all attachment. The man without attachments, no longer cherishing any desire for earning wealth, can sleep happily. Ho, it was well said by Suka while going to the great forest from his father's abode, renouncing everything! 2--Amongst these two, viz., one who obtains the fruition of all his wishes, and one who casts off every wish, the latter, who renounces all, is superior to the former who obtains the fruition of all. No one could ever attain to the end of desire. 3 Only he that is destitute of knowledge and judgments feels an avidity for protecting his body and life.--Forbear from every desire for action. O my Soul that art possessed by cupidity, adopt tranquillity by freeing thyself from all attachments! Repeatedly hast thou been deceived (by desire and hope). How is it that thou dost not still free thyself from attachments? If I am not one that deserves destruction at thy hands, if I am one with whom thou shouldst sport in delight, then, O my wealth-coveting Soul, do not induce me towards cupidity. Thou hast repeatedly lost thy hoarded wealth. O my wealth-coveting and foolish Soul, when wilt thou succeed in emancipating thyself from the desire of wealth? Shame on my foolishness! I have become a toy of thine! It is thus that one becomes a slave of others. No one born on earth did ever attain to the end of desire, and to one that will take birth will succeed in attaining to it. Casting off all acts, I have at last been roused from sleep. I am now awake. Without doubt, O Desire, thy heart is as hard as adamant, since though affected by a hundred distresses, thou does not break into a hundred pieces! I know thee, O Desire, and all those things that are dear to thee! Seeking what is dear to thee, I shall feel happiness in my own Self. 4 O Desire, I know thy root. Thou springest from Will. 5--I shall, therefore, avoid Will. Thou shalt then be destroyed with thy roots. The desire for wealth can never be fraught with happiness. If acquired, great is the anxiety that the acquirer feels. If lost after acquisition, that is felt as death. Lastly, respecting acquisition itself, it is very uncertain. Wealth cannot be got by even the surrender of one's person. What can be more painful than this? When acquired, one is never gratified with its measure, but one continues to seek it. Like the sweet water of the Ganges, wealth only increases one's hankering. It is my destruction. I am now awakened. Do thou,

[paragraph continues] O Desire, leave me! Let that Desire which has taken refuge in this my body,--this compound of (five) elements,--go whithersoever it chooses and live happily whithersoever it likes. 1 Ye all that are not of the Soul, I have no joy in you, for ye follow the lead of Msire and Cupidity! Abandoning all of you I shall take refuge in the quality of Goodness. 2 Beholding all creatures in my own body and my own mind, and devoting my reason to Yoga, my life to the instructions of the wise, and soul to Brahma, I shall happily rove through the world, without attachment and without calamities of any kinds, so that thou mayst not be able to plunge me again into such sorrows! 3 If I continue to be agitated by thee, O Desire, I shall necessarily be without a path (by which to effect my deliverance). Thou, O Desire, art always the progenitor of thirst, of grief, and of fatigue and toil. I think the grief that one feels at the loss of wealth is very keen and far greater than what one feels under any other circumstances. Kinsmen and friends disregard him that has lost his wealth. With various kinds of humiliation that number by thousands, there are many faults in property that are more painful still. On the other hand, the very small happiness that resides in wealth is mingled with pain and sorrow. 4 Robbers slay, in the sight of all, the person that is possessed of wealth, or afflict him with various kinds of severity, or always fill him with fear. At last, after a long time, I have understood that the desire for wealth is fraught with sorrow. Whatever the object, O Desire, upon which thou settest thy heart, thou forcest me to pursue it! Thou art without judgment. Thou art a fool. Thou art difficult of being contented. Thou canst not be gratified. Thou burnest like fire. Thou dost not enquire (in pursuing an object) whether it is easy or difficult of attainment. Thou canst not be filled to the brim, like the nether region. Thou wishest to plunge me into sorrow. From this day, O Desire, I am incapable of living with thee! I who had felt despair, at first, at the loss of my property, have now attained to the high state of perfect freedom from attachments. At this moment I no longer think of thee and thy train. I had, before this, felt great misery on thy account. I do not (now) regard myself as destitute of intelligence. Having adopted Renunciation in consequence of loss of my property, I can now rest, freed from every kind of fever. I cast thee off, O Desire, with all the passions of my heart. Thou shalt not again dwell with me or sport with me. I shall forgive them that will slander or

speak ill of me. I shall not injure even when injured. If anybody from aversion speaks disagreeable words of me, disregarding those words I shall address him in agreeable speeches. In contentment of heart and with all my senses at case, I shall always live upon what may be got by me. I shall not contribute to the gratification of the wishes entertained by thee that art my foe. Freedom from attachment, emancipation from desire, contentment, tranquillity, truth, self-restraint, forgiveness, and universal compassion are the qualities that have now I come to me. Therefore, let Desire, cupidity, thirst, miserliness avoid me. I have now adopted the path of Goodness. Having cast off Desire and Cupidity, great is my happiness now. I shall no longer yield to the influence of Cupidity and no longer suffer misery like a person of uncleansed soul. One is sure to obtain happiness according to the measure of the desires he may be able to cast off. Truly, he who yields himself up to Desire always suffers misery. Whatever passions connected with Desire are cast off by a person, all appertain to the quality of Passion. Sorrow and shamelessness and discontent all arise from Desire and Wealth. Like a person plunging in the hot season into a cool lake, I have now entered into Brahma, I have abstained from work. I have freed myself from grief. Pure happiness has now come to me. The felicity that results from the gratification of Desire, or that other purer felicity which one enjoys in heaven, does not come to even a sixteenth part of that which arises upon the abandonment of all kinds of thirst! Killing the principle of desire, which with the body makes an aggregate of seven, and which is a bitter foe, I have entered the immortal city of Brahma and shall pass my days there in happiness like a king!' Relying upon such intelligence, Manki freed himself from attachments, casting off all desires and attaining to Brahma that abode of the highest felicity. Indeed, in consequence of the loss of his two bulls Manki attained to immortality. Indeed, because he cut the very roots of desire, he attained, through that means, to high felicity.'"

10:1 Kakataliyam is, literally, 'after the manner of the crow and the palmyra fruit.' The story is that once when a crow perched upon a palmyra tree a fruit (which had been ripe) fell down. The fruit fell because of its ripeness. It would be a mistake to accept the sitting of the crow as the cause of the fall. The perching was only an accident. Yet men very frequently, in tracing causes, accept accidents for inducing causes. Such men are said to be deceived by 'the fallacy of the crow and the palmyra fruit.'

11:1 Exertion to be successful must depend on circumstances. The combination of circumstances is destiny.

11:2 It is difficult to resist the belief that many of the passages of the Santi are later additions. Suka was the son of Vyasa. To quote a saying of Suka (or, as he was called Sukadeva Goswamin), if Vyasa was the real writer of this passage, is rather suspicious.

11:3 i.e., arrive at such a point that nothing was left for him to desire.

11:4 i.e., with, the view of doing thee good, I shall emancipate myself from all attachments and enjoy the blessedness of tranquillity.

11:5 Here the theory of desire seems to be reversed. Desire is mere wish after anything. When its gratification is sought, the form it assumes is that of determination or will. If, however, Kama be taken as the formulated desire after specific objects, then, perhaps, the Will may be regarded as its foundation, at least, in respect of the distress and difficulties that come in its train.

12:1 I think the Bombay reading of this verse is incorrect. Bhuttagramah (nom. sing.) should be Bhutagramam (accusative sing.). The Yah is Kamah. It is Desire that is exhorted to go away whithersoever it chooses. If the elements be thus exhorted, then it is death that the speaker desires. This would be inconsistent with the spirit of the passage.

12:2 The use of the plural Yushmashu might lead at first sight to take it as standing for the elements. It is plain, however, that it refers to all attributes that are founded on Rajas and Tamas.

12:3 Beholding all creatures in my own body and mind i.e., identifying myself with all creatures or never taking them as distinct and separated from me: in other words, professing and practising the principle of universal love.

12:4 The two lines are antithetical. What is said here is that though there is misery in property, there is no real happiness in affluence. Hence Nilakantha is right in supposing that the last word of the first line is not dhane but adhane the Sandhi being Arsha.

12.171.55

अत्राप्युदाहरन्तीममितिहासं पुरातनम्
गीतं विदेहराजेन जनकेन प्रशाम्यता

12.171.56

अनन्तं बत मे वित्तं यस्य मे नास्ति किंचन
मिथिलायां प्रदीप्तायां न मे दह्यति किंचन

12.171.57

अत्रैवोदाहरन्तीमं बोध्यस्य पदसंचयम्
निर्वेदं प्रति विन्यस्तं प्रतिबोध युधिष्ठिर

12.171.58

बोध्यं दान्तमृषिं राजा नहुषः पर्यपृच्छत
निर्वेदाच्छान्तिमापन्नं शान्तं प्रज्ञानतर्पितम्

12.171.59

उपदेशं महाप्राज्ञ शमस्योपदिशस्व मे
कां बुद्धिं समनुध्याय शान्तश्चरसि निर्वृतः

12.171.60

बोध्य उवाच
उपदेशेन वर्तामि नानुशास्मीह कंचन
लक्षणं तस्य वक्ष्येऽहं तत्स्वयं प्रविमृश्यताम्

12.171.61

पिङ्गला कुररः सर्पः सारङ्गान्वेषणं वने
इषुकारः कुमारी च षडेते गुरवो मम

Translation — Kisari Mohan Ganguli

"Bhishma continued, 'In this connection is also cited the old narrative of the verses sung by Janaka the ruler of the Videhas, who had attained to tranquillity of soul. What the monarch said was, 'Unlimited is my wealth. At the same time I have nothing, if the whole of (my kingdom) Mithila be consumed in a conflagration, I shall incur no loss.' In the connection is also cited the speech of Vodhya uttered in respect of this very topic, viz., freedom from attachments. Listen to it O Yudhishthira! Once on a time the royal son of Nahusha (Yayati) questioned the Rishi Vodhya who had, in consequence of the abandonment of desire, attained to tranquillity of soul and who had an intimate acquaintance with the scriptures. The monarch said, 'O thou of great wisdom, give me instructions about tranquillity. What is that under

standing relying upon which thou succeedest in wandering over the world in tranquillity of soul and disengaged from all acts?'

"Vodhya said, 'I conduct myself according to the instructions of others but never instruct others myself. I shall, however, mention the indications of those instructions (according to which my conduct is framed). Thou mayst catch their spirit by reflection. My six preceptors are Pingala, the osprey, the snake, the bee in the forest, the maker of shafts (in the story), and the maiden (in the story)!' 1

"Bhishma continued, 'Hope is very powerful (in agitating the heart), O King! Freedom from hope is high felicity. Reducing hope to an absence of expectation, Pingala sleeps in peace. 2 Beholding an osprey with meat in his beaks, others, that have not found any meat, assail and destroy him. A certain osprey, by altogether abstaining from meat obtained felicity. To build a house for one's own self is productive of sorrow and not of happiness. The snake, taking up his residence in another creature's abode, lives in felicity. The ascetics live happily, betaking themselves to mendicancy, without being injured by any creature, like bees in the forest. A certain maker of shafts, while employed at his work, was so deeply attentive to it that he did not notice the king who passed by his side. When many are together, dispute ensues. Even when two reside together, they are sure to converse. I, however, wander alone like the anklet made of sea-shells in the wrist of the maiden in the story.'" 3

14:1 Nilakantha explains that by Saranga here is meant the bee. The anweshanam following it is 'going behind.' The whole compound means 'imitation of the bee in the forest.'

14:2 The allusion is to the story of Pingala, in Section 74 ante.

14:3 The story, evidently a very ancient one, is given in full in the Bhagavat. Once on a time, a maiden, residing in her father's house, wished to feed secretly a number of Brahmanas. While removing the grain from the barn, her anklets, made of shells, began to jingle. Fearing discovery through that noise, she broke all her anklets except one for each hand.

12.172.1

युधिष्ठिर उवाच
केन वृत्तेन वृत्तज्ञ वीतशोकश्चरेन्महीम्
किं च कुर्वन्नरो लोके प्राप्नोति परमां गतिम्

12.172.2

भीष्म उवाच
अत्राप्युदाहरन्तीममितिहासं पुरातनम्
प्रह्रादस्य च संवादं मुनेराजगरस्य च

12.172.3

चरन्तं ब्राह्मणं कंचित्कल्यचित्तमनामयम्
पप्रच्छ राजन्प्रह्रादो बुद्धिमान्प्राज्ञसंमतः

12.172.4

स्वस्थः शक्तो मृदुर्दान्तो निर्विवित्सोऽनसूयकः
सुवाग्बहुमतो लोके प्राज्ञश्चरसि बालवत्

12.172.5

नैव प्रार्थयसे लाभं नालाभेष्वनुशोचसि
नित्यतृप्त इव ब्रह्मन्न किंचिदवमन्यसे

12.172.6

स्रोतसा ह्रियमाणासु प्रजास्वविमना इव
धर्मकामार्थकार्येषु कूटस्थ इव लक्ष्यसे

12.172.7

नानुतिष्ठसि धर्मार्थौ न कामे चापि वर्तसे
इन्द्रियार्थाननादृत्य मुक्तश्चरसि साक्षिवत्

12.172.8

का नु प्रज्ञा श्रुतं वा किं वृत्तिर्वा का नु ते मुने
क्षिप्रमाचक्ष्व मे ब्रह्मञ्श्रेयो यदिह मन्यसे

12.172.9

अनुयुक्तः स मेधावी लोकधर्मविधानवित्
उवाच श्लक्ष्णया वाचा प्रह्रादमनपार्थया

12.172.10

पश्यन्प्रह्राद भूतानामुत्पत्तिमनिमित्ततः
ह्रासं वृद्धिं विनाशं च न प्रहृष्ये न च व्यथे

12.172.11

स्वभावादेव संदृश्य वर्तमानाः प्रवृत्तयः
स्वभावनिरताः सर्वाः परितप्ये न केनचित्

12.172.12

पश्यन्प्रह्राद संयोगान्विप्रयोगपरायणान्
संचयांश्च विनाशान्तान्न क्वचिद्विदधे मनः

12.172.13

अन्तवन्ति च भूतानि गुणयुक्तानि पश्यतः
उत्पत्तिनिधनज्ञस्य किं कार्यमवशिष्यते

12.172.14

जलजानामपि ह्यन्तं पर्यायेणोपलक्षये
महतामपि कायानां सूक्ष्माणां च महोदधौ

12.172.15

जङ्गमस्थावराणां च भूतानामसुराधिप
पार्थिवानामपि व्यक्तं मृत्युं पश्यामि सर्वशः

12.172.16

अन्तरिक्षचराणां च दानवोत्तम पक्षिणाम्
उत्तिष्ठति यथाकालं मृत्युर्बलवतामपि

12.172.17

दिवि संचरमाणानि ह्रस्वानि च महान्ति च
ज्योतींषि च यथाकालं पतमानानि लक्षये

12.172.18

इति भूतानि संपश्यन्ननुषक्तानि मृत्युना
सर्वसामान्यतो विद्वान्कृतकृत्यः सुखं स्वपे

12.172.19

सुमहान्तमपि ग्रासं ग्रसे लब्धं यदृच्छया
शये पुनरभुञ्जानो दिवसानि बहून्यपि

12.172.20

आस्रवत्यपि मामन्नं पुनर्बहुगुणं बहु
पुनरल्पगुणं स्तोकं पुनर्नैवोपपद्यते

12.172.21

कणान्कदाचित्खादामि पिण्याकमपि च ग्रसे
भक्षये शालिमांसानि भक्षांश्चोच्चावचान्पुनः

12.172.22

शये कदाचित्पर्यङ्के भूमावपि पुनः शये
प्रासादेऽपि च मे शय्या कदाचिदुपपद्यते

12.172.23

धारयामि च चीराणि शाणीं क्षौमाजिनानि च
महार्हाणि च वासांसि धारयाम्यहमेकदा

12.172.24

न संनिपतितं धर्म्यमुपभोगं यदृच्छया
प्रत्याचक्षे न चाप्येनमनुरुध्ये सुदुर्लभम्

12.172.25

अचलमनिधनं शिवं विशोकं; शुचिमतुलं विदुषां मते निविष्टम्
अनभिमतमसेवितं च मूढै;र्व्रतमिदमाजगरं शुचिश्चरामि

12.172.26

अचलितमतिरच्युतः स्वधर्मा;त्परिमितसंसरणः परावरज्ञः
विगतभयकषायलोभमोहो; व्रतमिदमाजगरं शुचिश्चरामि

12.172.27

अनियतफलभक्ष्यभोज्यपेयं; विधिपरिणामविभक्तदेशकालम्
हृदयसुखमसेवितं कदर्यै;र्व्रतमिदमाजगरं शुचिश्चरामि

12.172.28

इदमिदमिति तृष्णयाभिभूतं; जनमनवाप्तधनं विषीदमानम्
निपुणमनुनिशाम्य तत्त्वबुद्ध्या; व्रतमिदमाजगरं शुचिश्चरामि

12.172.29

बहुविधमनुदृश्य चार्थहेतोः; कृपणमिहार्यमनार्यमाश्रयन्तम्
उपशमरुचिरात्मवान्प्रशान्तो; व्रतमिदमाजगरं शुचिश्चरामि

12.172.30

सुखमसुखमनर्थमर्थलाभं; रतिमरतिं मरणं च जीवितं च
विधिनियतमवेक्ष्य तत्त्वतोऽहं; व्रतमिदमाजगरं शुचिश्चरामि

12.172.31

अपगतभयरागमोहदर्पो; धृतिमतिबुद्धिसमन्वितः प्रशान्तः
उपगतफलभोगिनो निशाम्य; व्रतमिदमाजगरं शुचिश्चरामि

12.172.32

अनियतशयनासनः प्रकृत्या; दमनियमव्रतसत्यशौचयुक्तः
अपगतफलसंचयः प्रहृष्टो; व्रतमिदमाजगरं शुचिश्चरामि

12.172.33

अभिगतमसुखार्थमीहनार्थै;रुपगतबुद्धिरवेक्ष्य चात्मसंस्थः
तृषितमनियतं मनो नियन्तुं; व्रतमिदमाजगरं शुचिश्चरामि

12.172.34

न हृदयमनुरुध्यते मनो वा; प्रियसुखदुर्लभतामनित्यतां च
तदुभयमुपलक्षयन्निवाहं; व्रतमिदमाजगरं शुचिश्चरामि

12.172.35

बहु कथितमिदं हि बुद्धिमद्भिः; कविभिरभिप्रथयद्भिरात्मकीर्तिम्
इदमिदमिति तत्र तत्र तत्त;त्स्वपरमतैर्गहनं प्रतर्कयद्भिः

12.172.36

तदहमनुनिशाम्य विप्रयातं; पृथगभिपन्नमिहाबुधैर्मनुष्यैः
अनवसितमनन्तदोषपारं; नृषु विहरामि विनीतरोषतृष्णः

12.172.37

भीष्म उवाच
अजगरचरितं व्रतं महात्मा; य इह नरोऽनुचरेद्विनीतरागः
अपगतभयमन्युलोभमोहः; स खलु सुखी विहरेदिमं विहारम्

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'O thou that art conversant with the conduct of men, tell me by what conduct a person may succeed in this world, freed from grief. How also should a person act in this world so that he may attain to an excellent end?'

"Bhishma said, 'In this connection is cited the old story of the discourse between Prahlada and the sage Ajagara. Once on a time king Prahlada of great intelligence questioned a wandering Brahmana of great intelligence and a cleansed and tranquil soul.'

"Prahlada said, 'Freed from desire, with a cleansed soul, possessed of humility and self-restraint, without desire of action, free from malice, agreeable

in speech, endued with dignity and intelligence and wisdom, thou livest (in simplicity) like a child. Thou never covetest any kind of gain, and never grievest at any kind of loss. Thou art always contented, O Brahmana, and dost not seem to regard anything in the world. While all other creatures are being borne away in the current of desire and passion, thou art perfectly indifferent to all acts appertaining to Religion, Profit, and Pleasure. Thou seemest to be in a state of quietude (without the possibility of agitation). Disregarding all objects of the senses, thou movest like an emancipated self, only witnessing everything (but never taking part in anything). What, O sage, is thy wisdom, what thy learning, and what thy behaviour (in consequence of which all this becomes possible)? Tell me this without delay, if, O Brahmana, thou thinkest it will do me good!'

"Bhishma continued, 'That intelligent Brahmana who was well-conversant with the duties of the world, thus questioned by Prahlada, answered him in sweet words of grave import. Behold, O Prahlada, the origin of creatures, their growth, decay, and death, are traceable to no (intelligible) cause. It is for this that I do not indulge in either joy or sorrow. 1 All the propensities (for action) that exist in the universe may be seen to flow from the very natures of the creatures (to which they inhere). All things (in the universe) are depended on their respective natures. Hence, I am not delighted with anything. 2 Behold, O Prahlada, all kinds of union have an aptitude for disunion. All acquisitions are certain to end in destruction. Hence I never set my heart upon the acquisition of any object. All things possessed of attributes are certain to meet with destruction. What remains there for a person then to do who (like me) is conversant with both the origin and the end of things? Of all things, large or small, born in the ocean of waters, the end is noticeable. I see also the death, which is manifest, O chief of Asuras, of all things, mobile and immobile, belonging to the land. O best of Danavas, death comes in season unto even the strongest of winged creatures which range the sky. I see again that the luminous bodies, large and small, which move in the firmament, fall down when their time comes. Beholding all created things Possessed of knowledge, to be thus liable to be affected by death, and thinking all things to be possessed of the same nature, I sleep in peace without any anxiety of heart. If I get without trouble a copious repast, I do not scruple to enjoy it. On the other hand, I pass many days, together without eating anything. Sometimes people feed me with costly viands in profusion, sometimes with a small quantity, sometimes with even less, and sometimes I get no food whatever. I sometimes eat only a portion of a grain; sometimes the

dry sesame cakes from which the oil has been pressed out, I sometimes eat rice and other food of the richest kind. Sometimes I sleep on an elevated bedstead of the best kind. Sometimes I sleep on the bare ground. Sometimes my bed is made within a fine palace or mansion. I am sometimes clad in rags, sometimes in sackcloth, sometimes in raiments of fine texture, sometimes in deer-skins, sometimes in robes of the costliest kind. I never reject such enjoyments as are consistent with virtue and as are obtained by me without effort. I do not, at the same time, strive for attaining such objects as are difficult of acquisition. The rigid vow I have adopted is called Ajagara. 1 That vow can secure immortality. It is auspicious and griefless. It is incomparable and pure. It is consistent with the counsels of the wise. It is disapproved by persons of foolish understanding who never follow it. With a pure heart I conduct myself according to it. My mind never swerves from this vow. I have not swerved from the practices of my order. I am abstemious in everything. I know the past and the present. Divested of fear and wrath and cupidity and errors of judgment, I follow this vow with a pure heart. There are no restrictions in respect of food and drink and other objects of enjoyment for one practising this vow. As everything is dependent on destiny, there is no observance of the considerations of time and place for one like us. The vow I follow contributes to true happiness of the heart. It is never observed by those that are wicked. I follow it with a pure heart. Induced by cupidity, men pursue different kinds of wealth. If baffled in the pursuit, they become depressed by sorrow. Reflecting properly upon all this by the aid of my intelligence which has penetrated the truths of things, I follow this vow with a pure heart. I have seen persons in distress seeking, for the acquisition of wealth, the shelter of men, good and bad. Devoted to tranquillity, and with my passions under control, I follow this vow with a pure heart. Beholding, by the aid of truth, that happiness and misery, loss and gain, attachment and renunciation, death and life, are all ordained by destiny, I follow this vow with a pure heart. Divested of fear and attachment and errors of judgment and pride, and endued with wisdom, intelligence, and understanding, and devoted to tranquillity and hearing that large snakes without moving enjoy the fruit that comes to them of itself, I follow their practice with a pure heart. Without restrictions of any kind in respect of bed and food, endued by my nature with self-restraint, abstemiousness, pure vow, truth, and purity of conduct, and without any desire to store (for future use) the rewards of action, I follow, with a delighted and pure heart, this vow. All causes of sorrow have fled from me in consequence of my having driven off the object of desire. Having received an accession of light, I follow this vow with a pure heart, for controlling my soul which is thirsty and unrestrained but which is capable (under proper culture) of depending upon itself (without the necessity of external objects to keep it engaged). Without paying any heed to the concerns towards

which my heart, mind, words would like to lead me, and marking that the happiness which is connected with these is both difficult of acquisition and fleeting in respect of duration, I follow this vow with a pure heart. Learned men possessed of great intelligence, desirous of proclaiming their own feats, have while establishing their own theories and censuring those of others, said this and that on this topic which is incapable of being settled by disputation. Foolish men fail to understand this vow in a proper light. I, however, see it to be destructive of Ignorance. Regarding it also as fraught with immortality and as a remedy against diverse kinds of evil, I wander among men, having subdued all faults and having freed myself from thirst (after worldly goods)!'

"Bhishma continued, 'That high-souled person who, having freed himself from attachments and divested himself of fear, cupidity; foolishness, and wrath, follows this Ajagara vow, or indulges in this sport, as it may be called, certainly succeeds in passing his days in great delight.'"

15:1 Animittatah is explained by Nilakantha as one that has no cause, i.e., Brahma. The commentator would take this speech as a theistic one. I refuse to reject the plain and obvious meaning of the word, All phases of speculative opinion are discussed in the Santi. It is very Possible that a religious indifferentism is preached here.

15:2 The sense of the passage is that as everything depends upon its own nature, it cannot, by its action, either gladden or grieve me. If a son be born to me I am not delighted. If he dies, I am not grieved. His birth and death depend upon his own nature as a mortal. I have no Power to alter that nature or affect it in any way.

16:1 The word Ajagara implies 'after the manner of a big snake that cannot move.' it is believed that such snakes, without moving, lie in the same place in expectation of prey, eating when anything comes near famishing when there is nothing.

12.173.1

युधिष्ठिर उवाच
बान्धवाः कर्म वित्तं वा प्रज्ञा वेह पितामह
नरस्य का प्रतिष्ठा स्यादेतत्पृष्टो वदस्व मे

12.173.2

भीष्म उवाच
प्रज्ञा प्रतिष्ठा भूतानां प्रज्ञा लाभः परो मतः
प्रज्ञा नैःश्रेयसी लोके प्रज्ञा स्वर्गो मतः सताम्

12.173.3

प्रज्ञया प्रापितार्थो हि बलिरैश्वर्यसंक्षये
प्रह्रादो नमुचिर्मङ्किस्तस्याः किं विद्यते परम्

12.173.4

अत्राप्युदाहरन्तीममितिहासं पुरातनम्
इन्द्रकाश्यपसंवादं तन्निबोध युधिष्ठिर

12.173.5

वैश्यः कश्चिदृषिं तात काश्यपं संशितव्रतम्
रथेन पातयामास श्रीमान्दृप्तस्तपस्विनम्

12.173.6

आर्तः स पतितः क्रुद्धस्त्यक्त्वात्मानमथाब्रवीत्
मरिष्याम्यधनस्येह जीवितार्थो न विद्यते

12.173.7

तथा मुमूर्षुमासीनमकूजन्तमचेतसम्
इन्द्रः सृगालरूपेण बभाषे क्रुद्धमानसम्

12.173.8

मनुष्ययोनिमिच्छन्ति सर्वभूतानि सर्वशः
मनुष्यत्वे च विप्रत्वं सर्व एवाभिनन्दति

12.173.9

मनुष्यो ब्राह्मणश्चासि श्रोत्रियश्चासि काश्यप
सुदुर्लभमवाप्यैतददोषान्मर्तुमिच्छसि

12.173.10

सर्वे लाभाः साभिमाना इति सत्या बत श्रुतिः
संतोषणीयरूपोऽसि लोभाद्यदभिमन्यसे

12.173.11

अहो सिद्धार्थता तेषां येषां सन्तीह पाणयः
पाणिमद्भ्यः स्पृहास्माकं यथा तव धनस्य वै

12.173.12

न पाणिलाभादधिको लाभः कश्चन विद्यते
अपाणित्वाद्वयं ब्रह्मन्कण्टकान्नोद्धरामहे

12.173.13

अथ येषां पुनः पाणी देवदत्तौ दशाङ्गुली
उद्धरन्ति कृमीनङ्गाद्दशमानान्कषन्ति च

12.173.14

हिमवर्षातपानां च परित्राणानि कुर्वते
चेलमन्नं सुखं शय्यां निवातं चोपभुञ्जते

12.173.15

अधिष्ठाय च गां लोके भुञ्जते वाहयन्ति च
उपायैर्बहुभिश्चैव वश्यानात्मनि कुर्वते

12.173.16

ये खल्वजिह्वाः कृपणा अल्पप्राणा अपाणयः
सहन्ते तानि दुःखानि दिष्ट्या त्वं न तथा मुने

12.173.17

दिष्ट्या त्वं न सृगालो वै न कृमिर्न च मूषकः
न सर्पो न च मण्डूको न चान्यः पापयोनिजः

12.173.18

एतावतापि लाभेन तोष्टुमर्हसि काश्यप
किं पुनर्योऽसि सत्त्वानां सर्वेषां ब्राह्मणोत्तमः

12.173.19

इमे मां कृमयोऽदन्ति तेषामुद्धरणाय मे
नास्ति शक्तिरपाणित्वात्पश्यावस्थामिमां मम

12.173.20

अकार्यमिति चैवेमं नात्मानं संत्यजाम्यहम्
नेतः पापीयसीं योनिं पतेयमपरामिति

12.173.21

मध्ये वै पापयोनीनां सार्गाली यामहं गतः
पापीयस्यो बहुतरा इतोऽन्याः पापयोनयः

12.173.22

जात्यैवैके सुखतराः सन्त्यन्ये भृशदुःखिताः
नैकान्तसुखमेवेह क्वचित्पश्यामि कस्यचित्

12.173.23

मनुष्या ह्याढ्यतां प्राप्य राज्यमिच्छन्त्यनन्तरम्
राज्याद्देवत्वमिच्छन्ति देवत्वादिन्द्रतामपि

12.173.24

भवेस्त्वं यद्यपि त्वाढ्यो न राजा न च दैवतम्
देवत्वं प्राप्य चेन्द्रत्वं नैव तुष्येस्तथा सति

12.173.25

न तृप्तिः प्रियलाभेऽस्ति तृष्णा नाद्भिः प्रशाम्यति
संप्रज्वलति सा भूयः समिद्भिरिव पावकः

12.173.26

अस्त्येव त्वयि शोको वै हर्षश्चास्ति तथा त्वयि
सुखदुःखे तथा चोभे तत्र का परिदेवना

12.173.27

परिच्छिद्यैव कामानां सर्वेषां चैव कर्मणाम्
मूलं रुन्धीन्द्रियग्रामं शकुन्तानिव पञ्जरे

12.173.28

न खल्वप्यरसज्ञस्य कामः क्वचन जायते
संस्पर्शाद्दर्शनाद्वापि श्रवणाद्वापि जायते

12.173.29

न त्वं स्मरसि वारुण्या लट्वाकानां च पक्षिणाम्
ताभ्यां चाभ्यधिको भक्ष्यो न कश्चिद्विद्यते क्वचित्

12.173.30

यानि चान्यानि दूरेषु भक्ष्यभोज्यानि काश्यप
येषामभुक्तपूर्वं ते तेषामस्मृतिरेव च

12.173.31

अप्राशनमसंस्पर्शमसंदर्शनमेव च
पुरुषस्यैष नियमो मन्ये श्रेयो न संशयः

12.173.32

पाणिमन्तो धनैर्युक्ता बलवन्तो न संशयः
मनुष्या मानुषैरेव दासत्वमुपपादिताः

12.173.33

वधबन्धपरिक्लेशैः क्लिश्यन्ते च पुनः पुनः
ते खल्वपि रमन्ते च मोदन्ते च हसन्ति च

12.173.34

अपरे बाहुबलिनः कृतविद्या मनस्विनः
जुगुप्सितां सुकृपणां पापां वृत्तिमुपासते

12.173.35

उत्सहन्ते च ते वृत्तिमन्यामप्युपसेवितुम्
स्वकर्मणा तु नियतं भवितव्यं तु तत्तथा

12.173.36

न पुल्कसो न चण्डाल आत्मानं त्यक्तुमिच्छति
असंतुष्टः स्वया योन्या मायां पश्यस्व यादृशीम्

12.173.37

दृष्ट्वा कुणीन्पक्षहतान्मनुष्यानामयाविनः
सुसंपूर्णः स्वया योन्या लब्धलाभोऽसि काश्यप

12.173.38

यदि ब्राह्मण देहस्ते निरातङ्को निरामयः
अङ्गानि च समग्राणि न च लोकेषु धिक्कृतः

12.173.39

न केनचित्प्रवादेन सत्येनैवापहारिणा
धर्मायोत्तिष्ठ विप्रर्षे नात्मानं त्यक्तुमर्हसि

12.173.40

यदि ब्रह्मञ्शृणोष्येतच्छ्रद्दधासि च मे वचः
वेदोक्तस्य च धर्मस्य फलं मुख्यमवाप्स्यसि

12.173.41

स्वाध्यायमग्निसंस्कारमप्रमत्तोऽनुपालय
सत्यं दमं च दानं च स्पर्धिष्ठा मा च केनचित्

12.173.42

ये केचन स्वध्ययनाः प्राप्ता यजनयाजनम्
कथं ते जातु शोचेयुर्ध्यायेयुर्वाप्यशोभनम्

12.173.43

इच्छन्तस्ते विहाराय सुखं महदवाप्नुयुः
उत जाताः सुनक्षत्रे सुतीर्थाः सुमुहूर्तजाः

12.173.44

नक्षत्रेष्वासुरेष्वन्ये दुस्तीर्था दुर्मुहूर्तजाः
संपतन्त्यासुरीं योनिं यज्ञप्रसववर्जिताम्

12.173.45

अहमासं पण्डितको हैतुको वेदनिन्दकः
आन्वीक्षिकीं तर्कविद्यामनुरक्तो निरर्थिकाम्

12.173.46

हेतुवादान्प्रवदिता वक्ता संसत्सु हेतुमत्
आक्रोष्टा चाभिवक्ता च ब्रह्मयज्ञेषु वै द्विजान्

12.173.47

नास्तिकः सर्वशङ्की च मूर्खः पण्डितमानिकः
तस्येयं फलनिर्वृत्तिः सृगालत्वं मम द्विज

12.173.48

अपि जातु तथा तत्स्यादहोरात्रशतैरपि
यदहं मानुषीं योनिं सृगालः प्राप्नुयां पुनः

12.173.49

संतुष्टश्चाप्रमत्तश्च यज्ञदानतपोरतिः
ज्ञेयज्ञाता भवेयं वै वर्ज्यवर्जयिता तथा

12.173.50

ततः स मुनिरुत्थाय काश्यपस्तमुवाच ह
अहो बतासि कुशलो बुद्धिमानिति विस्मितः

12.173.51

समवैक्षत तं विप्रो ज्ञानदीर्घेण चक्षुषा
ददर्श चैनं देवानामिन्द्रं देवं शचीपतिम्

12.173.52

ततः संपूजयामास काश्यपो हरिवाहनम्
अनुज्ञातश्च तेनाथ प्रविवेश स्वमाश्रमम्

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Which of these, O grandsire, viz., kinsmen, or acts, or wealth, or wisdom should be the refuge of a person? Questioned by me, answer me this!'

"Bhishma said, 'Wisdom is the refuge of creatures. Wisdom is regarded as the highest of acquisitions. Wisdom is the highest felicity in the world. Wisdom is heaven in the estimation of the good and virtuous. It was through wisdom that Vali, Prahlada, Namuchi, and Manki, when they lost their (earthly) prosperity, succeeded in acquiring felicity. What is there that is superior to wisdom? In this connection is cited the old story of the discourse between Indra and Kasyapa. Listen to it, O Yudhishthira! Once on a time a prosperous Vaisya, in the enjoyment of prosperity, and proud of his affluence, threw down, by negligently driving his car, a Rishi's son of rigid vows named Kasyapa, devoted to penances. Prostrated on the ground, the young man, in exceeding pain, gave way to his wrath; and under the influence of despair resolved, saying, 'I shall cast off my life. A poor man has no need of life in this world.' While the Brahmana was lying in that state, silent and agitated, deprived of energy and at the point of death, Indra appeared on the scene in the form of a jackal and addressing him, said, 'All (inferior) creatures covet birth in the human race. Among men again, the status of a Brahmana is much desired. Thou, O Kasyapa, art a human being! Amongst human beings, thou art again a Brahmana. Among Brahmanas, thou art again one that is conversant with the Vedas. Having obtained that which is attainable with very great difficulty, it behoveth thee not to give up life from folly! All kinds Of (worldly) acquisitions are fraught with pride. The declaration of the Srutis in that respect is perfectly true. Thou lookest the picture of contentment.

[paragraph continues] In forming such a resolve (which is so derogatory of thy own self) about casting off thy life, thou actest from cupidity! O, they are crowned with success that have hands! I eagerly wish for the status of those creatures that have hands! We covet hands as eagerly as you covet riches. There is no acquisition that is more valuable than the acquisition of hands. Behold, O Brahmana, I cannot extract this thorn that has entered my body, or crush these insects and worms that are biting and afflicting me greatly! They that have bestowed upon them two hands with ten fingers, succeed in throwing away or crushing the worms (by scratching) that bite their limbs. They succeed in constructing shelters for themselves from rain, cold, and heat. They succeed also in enjoying excellent clothes for themselves, good food, comfortable beds, and excellent habitations. Lying on this Earth, they that have hands enjoy kine and other animals and cause them to carry burthens or drag their vehicles, and by the aid of diverse means bring those animals under sway (for their own purposes). Those living creatures that are without tongues, that are helpless, of little strength, and destitute of hands, bear all the several kinds of misery (indicated above). By good luck, O ascetic, thou art not like them. By good luck, thou art not a jackal, nor a worm, nor a mouse, nor a frog, nor an animal of any other miserable order. With this measure of gain (that thou hast won), thou shouldst, O Kasyapa, be contented! How happy, again, shouldst thou feel at the thought that amongst living creatures thou art a superior Brahmana! These worms are biting me! For want of hands I am unable to drive them off. Behold this my miserable plight! I do not cast off life because to do so is a very sinful act, and lest, indeed, I fall into a more miserable order of existence! This order of existence, viz., that of a jackal, to which I now belong is rather tolerable. Miserable as it is, there are many orders of existence below it that are more miserable still. By birth certain classes of creatures become happier than others who become subject to great woe. But I never see that there is any order of being which can be said to be in the possession of perfect happiness. Human beings, obtaining affluence, next wish for sovereignty. Having achieved sovereignty their next wish is for the status of gods. Having won that status they then wish for the chiefdom of the celestials. If thou becomest affluent, thou wilt never succeed in becoming a king (for thou art a Brahmana by birth), nor in becoming a god (because, in reality, thy status of Brahmanahood is equal if not superior to that of a god). If by any means (led away by the alluring prospect of heavenly bliss) thou becomest a god (instead of attaining to a superior position), thou wilt then covet for the chiefdom of the gods. In no condition wilt thou be contented. Contentment does not result from acquisition of desirable objects. Thirst is never slaked although there is profusion of water. 1 The thirst for acquisition only blazes up with each fresh acquisition like a fire with new faggots thrown into it. In thee there is grief. But joy also dwells in thee. Both happiness and misery dwell in thee. Why then shouldst thou

yield to grief? One should shut up, like birds in a cage, the very springs, viz., the understanding and the senses of, all one's desires and acts. There can be no cutting of a second head, nor of a third hand. That which does not exist can produce no fear. One that is not acquainted with the enjoyment a certain object affords, never feels a desire for that object. Desires arise from the actual experience of the pleasures that touch or sight, or hearing gives. Thou hast no idea of the taste of the wine called Varuni or of the meat of the birds called Ladwaka. There is no drink and no food more delicious than these. Thou hast no idea also, O Kasyapa, of every other superior kind of drink and food that exists among men, for thou hast never tasted it. Without doubt, therefore, not to taste, not to see, should be the vow of a man if he is to win happiness. Creatures that have hands, without doubt, become strong and earn wealth. Men are reduced by men to a state of servitude, and are repeatedly afflicted (at the hands of their own species) with death, imprisonment, and other tortures. Although such is their condition, yet even they (without yielding to grief) laugh and sport and indulge in merriment. Others again, though endued with might of arms, and possessed of knowledge and great energy of mind, follow censurable, sinful, and miserable professions. They seek to change such professions for other pursuits (that are more dignified) but then they are bound by their own acts (of a previous life) and by the force of Destiny. The vilest man of the Pukkasa or the Chandala orders never wishes to cast off his life. He is quite contented with the order of his birth. Behold the illusion in this respect! Beholding those amongst thy species that are destitute of arms, or struck with palsy, or afflicted with other diseases, thou canst regard thyself as very happy and possessed of valuable accompaniments amongst the members of thy own order. If this thy regenerated body remains safe and sound, and free from disease, and all thy limbs remain perfect, thou art sure of never incurring any reproach amongst men. It would not behove thee, O Brahmana, to cast off thy life even if any blame, founded on fact and capable of bringing about thy dismissal from caste, attached to thee! Rise, and practise virtue. It is not meet that thou shouldst throw away thy life! If, O regenerate one, thou listen to me and place credence on my words, thou wilt then obtain the highest reward of the religion inculcated in the Vedas. Do thou set thyself to Vedic studies, and duly maintain thy sacred fire, and observe truth, and self-restraint, and charity. Never compare thyself boastfully with another. They who, by devoting themselves to the study of the Vedas, become competent for performing sacrifices for themselves and others, have no need to indulge in any kind of regret or fear any kind of evil. They that are born under an auspicious constellation on an auspicious lunation and at an auspicious hour, strive their best for performing sacrifices, practising charity, and procreating children, and desiring to pass their time cheerfully in those acts, at last win very great happiness. 1 They, on the other hand, that are born

under evil constellations, inauspicious lunations, and at evil hours, become destitute of sacrifices and progeny and at last fall into the Asura order. 1 In my former life I had much useless learning. I always sought for reasons and had very little faith. I was a slanderer of the Vedas. I was destitute of the (fourfold) objects of life, and was devoted to that science of argumentation which is based upon ocular or tangible proofs. 2 I used to utter words based on (plausible) reasons. Indeed, in assemblies, I always spoke of reasons (and never faith). I used to speak irreverently of the declarations of the Srutis and address Brahmanas in domineering tones. I was an unbeliever, skeptical of everything, and though really ignorant, proud of my learning. This status of a jackal that I have obtained in this life is the consequence, O regenerate one, of those sins of mine! If even after hundreds of days and nights I that am a jackal can once again obtain the status of humanity, I shall then pass my life in contentment, heedful of the true objects of existence, and engaged in sacrifices and gifts. I shall then know what should be known, and avoid what should be avoided!' Thus addressed, the ascetic Kasyapa, rising up, said, 'O, thou art certainly possessed of knowledge and great intelligence! I am really surprised at all this!' With eyes whose vision was extended by knowledge, the Brahmana then beheld that being who had addressed him to be Indra, chief of the gods and the lord of Sachi. Kasyapa then worshipped that god having the best of steeds for the animal that bore him. Receiving afterwards the god's permission, the Brahmana returned to his abode.'"

18:1 The meaning is that even copious drafts do not slake thirst permanently, for after being slaked, it is sure to return.

19:1 In the Bengal texts, 44 is made a triplet. The correct reading, however, is to take 44 as a couplet and 45 as a triplet. Nilakantha points out that Icchantaste, etc., is grammatically connected with 45.

12.174.1

युधिष्ठिर उवाच
यद्यस्ति दत्तमिष्टं वा तपस्तप्तं तथैव च
गुरूणां चापि शुश्रूषा तन्मे ब्रूहि पितामह

12.174.2

भीष्म उवाच
आत्मनानर्थयुक्तेन पापे निविशते मनः
स कर्म कलुषं कृत्वा क्लेशे महति धीयते

12.174.3

दुर्भिक्षादेव दुर्भिक्षं क्लेशात्क्लेशं भयाद्भयम्
मृतेभ्यः प्रमृतं यान्ति दरिद्राः पापकारिणः

12.174.4

उत्सवादुत्सवं यान्ति स्वर्गात्स्वर्गं सुखात्सुखम्
श्रद्दधानाश्च दान्ताश्च धनाढ्याः शुभकारिणः

12.174.5

व्यालकुञ्जरदुर्गेषु सर्पचोरभयेषु च
हस्तावापेन गच्छन्ति नास्तिकाः किमतः परम्

12.174.6

प्रियदेवातिथेयाश्च वदान्याः प्रियसाधवः
क्षेम्यमात्मवतां मार्गमास्थिता हस्तदक्षिणम्

12.174.7

पुलाका इव धान्येषु पुत्तिका इव पक्षिषु
तद्विधास्ते मनुष्येषु येषां धर्मो न कारणम्

12.174.8

सुशीघ्रमपि धावन्तं विधानमनुधावति
शेते सह शयानेन येन येन यथा कृतम्

12.174.9

उपतिष्ठति तिष्ठन्तं गच्छन्तमनुगच्छति
करोति कुर्वतः कर्म छायेवानुविधीयते

12.174.10

येन येन यथा यद्यत्पुरा कर्म समाचितम्
तत्तदेव नरो भुङ्क्ते नित्यं विहितमात्मना

12.174.11

स्वकर्मफलविक्षिप्तं विधानपरिरक्षितम्
भूतग्राममिमं कालः समन्तात्परिकर्षति

12.174.12

अचोद्यमानानि यथा पुष्पाणि च फलानि च
स्वकालं नातिवर्तन्ते तथा कर्म पुराकृतम्

12.174.13

संमानश्चावमानश्च लाभालाभौ क्षयोदयौ
प्रवृत्ता विनिवर्तन्ते विधानान्ते पुनः पुनः

12.174.14

आत्मना विहितं दुःखमात्मना विहितं सुखम्
गर्भशय्यामुपादाय भुज्यते पौर्वदेहिकम्

12.174.15

बालो युवा च वृद्धश्च यत्करोति शुभाशुभम्
तस्यां तस्यामवस्थायां भुङ्क्ते जन्मनि जन्मनि

12.174.16

यथा धेनुसहस्रेषु वत्सो विन्दति मातरम्
तथा पूर्वकृतं कर्म कर्तारमनुगच्छति

12.174.17

समुन्नमग्रतो वस्त्रं पश्चाच्छुध्यति कर्मणा
उपवासैः प्रतप्तानां दीर्घं सुखमनन्तकम्

12.174.18

दीर्घकालेन तपसा सेवितेन तपोवने
धर्मनिर्धूतपापानां संसिध्यन्ते मनोरथाः

12.174.19

शकुनीनामिवाकाशे मत्स्यानामिव चोदके
पदं यथा न दृश्येत तथा ज्ञानविदां गतिः

12.174.20

अलमन्यैरुपालम्भैः कीर्तितैश्च व्यतिक्रमैः
पेशलं चानुरूपं च कर्तव्यं हितमात्मनः

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Tell me, O grandsire, if gifts, sacrifices, penances, and dutiful services returned to preceptors, are productive of wisdom and high felicity.' 3

'Bhishma said, 'If the mind becomes affected by desire, wrath and other evil passions, it then runs towards sin. If one's acts are stained by sin, one is obliged to dwell in painful regions. Sinful men take birth in indigent circumstances and repeatedly suffer the pangs of famine, woe, fear, and death. Those that are virtuous in their acts, and possessed of faith, and that have

their senses under control, become born as affluent men and repeatedly sport in festivities and heaven and happiness. Unbelievers, with their arms manacled, are sent to regions rendered inaccessible by carnivorous beasts and elephants and full of terrors in consequence of snakes and robbers. What more need be said of them? They, on the other hand, who have reverence for gods and guests, who are liberal, who are fond of good and honest men, go, in consequence of their acts of charity, along that happy way which belongs to persons of cleansed souls. They that have no reverence for virtue are as vile among men as seedless grains among corn or the gnat among birds. That which is ordained in consequence of the acts of a past life pursues the actor even if the latter strives his best for leaving it behind. 1 It sleeps when he sleeps and does whatever else he does. 2 Like his shadow it rests when he rests, proceeds when he proceeds, and acts when he acts. Whatever acts a man does he has certainly to obtain the fruits thereof. Death is dragging all creatures who are surely destined to fall (into orders of existence they deserve) and who are surely 'liable to enjoy or suffer that which has been ordained as the consequence of their acts. The acts of a past life develop their consequences in their own proper time even as flowers and fruits, without extraneous efforts of any kind, never fail to appear when their proper time comes. After the consequences, as ordained, of the acts of a past life, have been exhausted (by enjoyment or sufferings), honour and disgrace, gain and loss, decay and growth, no longer flow or appear in respect of any one. This happens repeatedly. 3 A creature while still in the mother's womb enjoys or suffers the happiness or the misery that has been ordained for him in consequence of his own acts. In childhood or youth or old age, at whatever period of life one does an act good or bad, the consequences thereof are sure to visit him in his next life at precisely the same period. As a calf recognises and approaches its parent in the midst of even a thousand kine, even so the acts of a past life recognise and visit the doer in his new life. Washed in water a (dirty) piece of cloth becomes clean. Similarly, men burning in repentance obtain endless happiness by proper penances. 4 Those that can take up their residence in the woods and by performing austerities for a long period can wash themselves of their sins, succeed in obtaining the objects on which they set their hearts. As no one can mark the track of birds in the sky or of fishes in the water, similarly, the track of persons whose souls have been cleansed by knowledge

cannot be marked by any. 1 There is no need of any more eloquence or any more reference to sinful acts. Suffice it to say that one should, with proper judgment and as befits one best, do what is for one's good. This is the means by which wisdom and high felicity may be achieved.'"

20:1 The auspicious constellations are such as Pushya and others; the inauspicious are Mula Aslesha, Magha, etc; yajnaprasava may also mean the fruits of sacrifices.

20:2 Anwikshikim may also mean 'microscopic'.

20:3 The word dattam, generally rendered 'gifts' or 'charity,' means and includes protection of suppliants, abstention from injury as regards all creatures, and actual gifts made outside the sacrificial altar. Similarly, the maintenance of the sacred fire, penances, purity of conduct, the study of the Vedas, hospitality to guests, and offer of food to the Viswedevas, are all included in the word Ishta which is ordinarily rendered 'sacrifice.'

21:1 i.e., even if he seeks to avoid it.

21:2 i.e., becomes his inseparable associate.

21:3 What is meant is that if once the consequences of the acts of a past life are exhausted, the creature (with respect to whom such exhaustion takes place), is freed from all vicissitudes of life. Lest, however, such creatures become emancipated, the orthodox view is that a balance is always left of both merit and demerit, so that a new birth must take place and the consequences of what is thus left as a balance must begin to be enjoyed or suffered. This is not referred to here, but this is the view of all orthodox Hindus.

21:4 The first word of this verse is diversely read. The reading I adopt is samunnam meaning drenched in water. If it be samjuktam it would mean united, with filth, of course. Another reading is samswinnam, meaning 'drenched with sweat.' Nilakantha explains upavasah here as equivalent to the renunciation of all earthly possessions. Ordinarily it means 'fasts.'

12.175.1

युधिष्ठिर उवाच
कुतः सृष्टमिदं विश्वं जगत्स्थावरजङ्गमम्
प्रलये च कमभ्येति तन्मे ब्रूहि पितामह

12.175.2

ससागरः सगगनः सशैलः सबलाहकः
सभूमिः साग्निपवनो लोकोऽयं केन निर्मितः

12.175.3

कथं सृष्टानि भूतानि कथं वर्णविभक्तयः
शौचाशौचं कथं तेषां धर्माधर्मावथो कथम्

12.175.4

कीदृशो जीवतां जीवः क्व वा गच्छन्ति ये मृताः
अस्माल्लोकादमुं लोकं सर्वं शंसतु नो भवान्

12.175.5

भीष्म उवाच
अत्राप्युदाहरन्तीममितिहासं पुरातनम्
भृगुणाभिहितं श्रेष्ठं भरद्वाजाय पृच्छते

12.175.6

कैलासशिखरे दृष्ट्वा दीप्यमानमिवौजसा
भृगुं महर्षिमासीनं भरद्वाजोऽन्वपृच्छत

12.175.7

ससागरः सगगनः सशैलः सबलाहकः
सभूमिः साग्निपवनो लोकोऽयं केन निर्मितः

12.175.8

कथं सृष्टानि भूतानि कथं वर्णविभक्तयः
शौचाशौचं कथं तेषां धर्माधर्मावथो कथम्

12.175.9

कीदृशो जीवतां जीवः क्व वा गच्छन्ति ये मृताः
परलोकमिमं चापि सर्वं शंसतु नो भवान्

12.175.10

एवं स भगवान्पृष्टो भरद्वाजेन संशयम्
महर्षिर्ब्रह्मसंकाशः सर्वं तस्मै ततोऽब्रवीत्

12.175.11

मानसो नाम विख्यातः श्रुतपूर्वो महर्षिभिः
अनादिनिधनो देवस्तथाभेद्योऽजरामरः

12.175.12

अव्यक्त इति विख्यातः शाश्वतोऽथाक्षरोऽव्ययः
यतः सृष्टानि भूतानि जायन्ते च म्रियन्ति च

12.175.13

सोऽसृजत्प्रथमं देवो महान्तं नाम नामतः
आकाशमिति विख्यातं सर्वभूतधरः प्रभुः

12.175.14

आकाशादभवद्वारि सलिलादग्निमारुतौ
अग्निमारुतसंयोगात्ततः समभवन्मही

12.175.15

ततस्तेजोमयं दिव्यं पद्मं सृष्टं स्वयंभुवा
तस्मात्पद्मात्समभवद्ब्रह्मा वेदमयो निधिः

12.175.16

अहंकार इति ख्यातः सर्वभूतात्मभूतकृत्
ब्रह्मा वै सुमहातेजा य एते पञ्च धातवः

12.175.17

शैलास्तस्यास्थिसंज्ञास्तु मेदो मांसं च मेदिनी
समुद्रास्तस्य रुधिरमाकाशमुदरं तथा

12.175.18

पवनश्चैव निःश्वासस्तेजोऽग्निर्निम्नगाः सिराः
अग्नीषोमौ तु चन्द्रार्कौ नयने तस्य विश्रुते

12.175.19

नभश्चोर्ध्वं शिरस्तस्य क्षितिः पादौ दिशो भुजौ
दुर्विज्ञेयो ह्यनन्तत्वात्सिद्धैरपि न संशयः

12.175.20

स एव भगवान्विष्णुरनन्त इति विश्रुतः
सर्वभूतात्मभूतस्थो दुर्विज्ञेयोऽकृतात्मभिः

12.175.21

अहंकारस्य यः स्रष्टा सर्वभूतभवाय वै
यतः समभवद्विश्वं पृष्टोऽहं यदिह त्वया

12.175.22

भरद्वाज उवाच
गगनस्य दिशां चैव भूतलस्यानिलस्य च
कान्यत्र परिमाणानि संशयं छिन्धि मेऽर्थतः

12.175.23

भृगुरुवाच
अनन्तमेतदाकाशं सिद्धचारणसेवितम्
रम्यं नानाश्रयाकीर्णं यस्यान्तो नाधिगम्यते

12.175.24

ऊर्ध्वं गतेरधस्तात्तु चन्द्रादित्यौ न दृश्यतः
तत्र देवाः स्वयं दीप्ता भास्वराश्चाग्निवर्चसः

12.175.25

ते चाप्यन्तं न पश्यन्ति नभसः प्रथितौजसः
दुर्गमत्वादनन्तत्वादिति मे विद्धि मानद

12.175.26

उपरिष्टोपरिष्टात्तु प्रज्वलद्भिः स्वयंप्रभैः
निरुद्धमेतदाकाशमप्रमेयं सुरैरपि

12.175.27

पृथिव्यन्ते समुद्रास्तु समुद्रान्ते तमः स्मृतम्
तमसोऽन्ते जलं प्राहुर्जलस्यान्तेऽग्निरेव च

12.175.28

रसातलान्ते सलिलं जलान्ते पन्नगाधिपः
तदन्ते पुनराकाशमाकाशान्ते पुनर्जलम्

12.175.29

एवमन्तं भगवतः प्रमाणं सलिलस्य च
अग्निमारुततोयेभ्यो दुर्ज्ञेयं दैवतैरपि

12.175.30

अग्निमारुततोयानां वर्णाः क्षितितलस्य च
आकाशसदृशा ह्येते भिद्यन्ते तत्त्वदर्शनात्

12.175.31

पठन्ति चैव मुनयः शास्त्रेषु विविधेषु च
त्रैलोक्ये सागरे चैव प्रमाणं विहितं यथा
अदृश्याय त्वगम्याय कः प्रमाणमुदाहरेत्

12.175.32

सिद्धानां देवतानां च यदा परिमिता गतिः
तदा गौणमनन्तस्य नामानन्तेति विश्रुतम्
नामधेयानुरूपस्य मानसस्य महात्मनः

12.175.33

यदा तु दिव्यं तद्रूपं ह्रसते वर्धते पुनः
कोऽन्यस्तद्वेदितुं शक्तो योऽपि स्यात्तद्विधोऽपरः

12.175.34

ततः पुष्करतः सृष्टः सर्वज्ञो मूर्तिमान्प्रभुः
ब्रह्मा धर्ममयः पूर्वः प्रजापतिरनुत्तमः

12.175.35

भरद्वाज उवाच
पुष्कराद्यदि संभूतो ज्येष्ठं भवति पुष्करम्
ब्रह्माणं पूर्वजं चाह भवान्संदेह एव मे

12.175.36

भृगुरुवाच
मानसस्येह या मूर्तिर्ब्रह्मत्वं समुपागता
तस्यासनविधानार्थं पृथिवी पद्ममुच्यते

12.175.37

कर्णिका तस्य पद्मस्य मेरुर्गगनमुच्छ्रितः
तस्य मध्ये स्थितो लोकान्सृजते जगतः प्रभुः

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Whence has this universe consisting of mobile and immobile creatures been created? Whom does it go to when destruction sets in? Tell me this, O grandsire! Indeed, by whom has this universe with its oceans, its firmament, its mountains, its clouds, its lands, its fire, and its wind, been created. How were all objects created? Whence this division into separate orders of existence? Whence are their purity and impurity, and the ordinances about virtue and vice? Of what kind is the life of living creatures? Where also do they go who die. Tell us everything about this and the other world.'

"Bhishma said, 'In this connection is cited the old narrative of the sacred words that Bhrigu said in reply to the questions of Bharadwaja. Beholding the great Rishi Bhrigu blazing with energy and splendour, seated on the Kailasa summit, Bharadwaja addressed him in the following words.'

"Bharadwaja said, 'By whom was this world with its ocean, its firmament, its mountains, its clouds, its lands, its fire, and its wind, created? How were all creatures first created? Whence this distinction of castes? Whence the purity and the impurity of (behaviour), and whence the ordinances about virtue and vice, for living creatures? Of what kind is the life of living creatures? Where do they go who die? It behoveth thee to tell me everything about this and the other world.' Thus addressed about his doubts by Bharadwaja, the illustrious and regenerate Rishi Bhrigu who resembled Brahma itself, replied unto him, saying these words.'

"Bhrigu said, 'There is a Primeval Being, known to the great Rishis, of the name of Manasa. He is without beginning and without end. That Divine Being is incapable of being penetrated by weapons. He is without decay and is Immortal. He is said to be Unmanifest. He is Eternal, Undecaying, and Unchangeable. Through Him are creatures born and through Him they die. He first created a Divine Being known by the name of Mahat. 2 Mahat created Consciousness. That Divine Being created Space. That puissant

[paragraph continues] Being is the holder of all created objects. From Space was born Water, and from Water were born Fire and Wind. Through the union of Fire and Wind was born the Earth. Self-born Manasa then created a divine Lotus pregnant with Energy. From that Lotus sprang Brahman, that Ocean of Veda. 1 The Srutis say that as soon as born, that divine Being uttered the words, 'I am He!' For this He came to be called by the name of Consciousness. He has all created things for his body and He is their Creator. 2 These five elements that we see are that Brahman of great energy. The mountains are his bones. The earth is his fat and flesh. The oceans are his blood. Space is his stomach. The Wind is his breath. Fire is his energy. The rivers are his arteries and veins. Agni and Soma, otherwise called the Sun and the Moon, are called his eyes. The firmament above is his head. The earth is his two feet. The cardinal and subsidiary points of the horizon are his arms. Without doubt, He is incapable of being known and His Soul is inconceivable by even persons crowned with ascetic success. The Divine Being, who pervades the whole universe, is also known by the name of Ananta (Infinite). He lives in Consciousness, and is incapable of being known by persons of uncleansed souls. Asked by thee I have now told thee of Him who created Consciousness for evoking into existence all created objects, and from whom this universe has sprung.'

"Bharadwaja said, 'What is the extent of the firmament, of the points of the horizon, of the surface of this earth, and of the Wind? By telling me the truth, solve my doubts.'

"Bhrigu said, 'The sky thou seest above is Infinite. It is the abode of persons crowned with ascetic success and of divine beings. It is delightful, and consists of various regions. Its limits cannot be ascertained. The Sun and the Moon cannot see, above or below, beyond the range of their own rays. There where the rays of the Sun and the Moon cannot reach are luminaries 3 which are self-effulgent and which possess splendour like that of the Sun or the fire. Know this, O giver of honours, that possessed of far-famed splendour, even these last do not behold the limits of the firmament in consequence of the inaccessibility and infinity of those limits. This Space which the very gods cannot measure is fall of many blazing and self-luminous worlds each above the other. Beyond the limits of land are oceans of water. Beyond water is darkness. Beyond darkness is water again, and beyond the last is fire. Downwards, beyond the nether regions, is water. Beyond water is the region belonging to the great snakes. Beyond that is sky once more, and beyond the sky is water again. Even thus there is water and sky alternately without end. Even such are the limits of the Divinity represented by water. The very gods are unable to ascertain limits of fire and wind and

water. The nature of fire, wind, water, and land, is like that of space. They are distinguished through want of true Knowledge. Sages read in diverse scriptures the limits that have been declared of the three worlds and the ocean. Who is there, however, that would set limits to what cannot be grasped by vision and what is inaccessible (in all its parts)? If even it becomes possible to ascertain the limits of the firmament which is the track of the gods and beings crowned with ascetic success, it can never be possible to set limits to that which is limitless and known by the name of the Infinite, to that which correspond with the name by which it is known, viz., what has been called the high-souled Manasa? When again His form is sometimes contracted and sometimes expanded, how can any one else except one that is equal to Him, be able to comprehend His limits? From the Lotus (of which I have already spoken) was first created the Omniscient lord, Brahman, endued with form, of essence comprised of Righteousness, and the Creator of all mobile and immobile things.

"Bharadwaja said, 'If Brahman sprang from the Lotus, then it is the Lotus that should be regarded as the First-born and not Brahman. Why, however, is Brahma said to be the first? Do thou remove that doubt of mine.'

"Bhrigu said, 'The Earth it is that is called the Lotus. It was created for giving a seat unto that form of Manasa which became Brahman. Reaching up to heaven itself, the Sumeru became the pericarp of the Lotus. Remaining within it, the puissant Lord of the Universe created all the worlds.'"

22:1 This verse occurs in the Santi Parva. It is difficult to understand in what sense it is said that the track of the virtuous cannot be marked. Perhaps, it is; intended that such men do not leave any history or record behind them, they having abstained from all kinds of action good or bad.

22:2 Manasa means 'appertaining to the mind,' or rather, the Will. Mahat literally means great.

23:1 Veda is here used in the sense of Knowledge and Power.

23:2 Sarvabhutatmakrit is explained by Nilakantha thus. He who is Sarvabhutatman is again bhutakrit. On the authority of the Srutis the commentator adds,--ye ete pancha akasadayodhatavo-dharana-karmanah sa eva Brahma.

23:3 The word Devah here is evidently used in the sense of luminous or shining ones and not in that of gods or deities.

12.176.1

भरद्वाज उवाच
प्रजाविसर्गं विविधं कथं स सृजते प्रभुः
मेरुमध्ये स्थितो ब्रह्मा तद्ब्रूहि द्विजसत्तम

12.176.2

भृगुरुवाच
प्रजाविसर्गं विविधं मानसो मनसासृजत्
संधुक्षणार्थं भूतानां सृष्टं प्रथमतो जलम्

12.176.3

यत्प्राणाः सर्वभूतानां वर्धन्ते येन च प्रजाः
परित्यक्ताश्च नश्यन्ति तेनेदं सर्वमावृतम्

12.176.4

पृथिवी पर्वता मेघा मूर्तिमन्तश्च ये परे
सर्वं तद्वारुणं ज्ञेयमापस्तस्तम्भिरे पुनः

12.176.5

भरद्वाज उवाच
कथं सलिलमुत्पन्नं कथं चैवाग्निमारुतौ
कथं च मेदिनी सृष्टेत्यत्र मे संशयो महान्

12.176.6

भृगुरुवाच
ब्रह्मकल्पे पुरा ब्रह्मन्ब्रह्मर्षीणां समागमे
लोकसंभवसंदेहः समुत्पन्नो महात्मनाम्

12.176.7

तेऽतिष्ठन्ध्यानमालम्ब्य मौनमास्थाय निश्चलाः
त्यक्ताहाराः पवनपा दिव्यं वर्षशतं द्विजाः

12.176.8

तेषां धर्ममयी वाणी सर्वेषां श्रोत्रमागमत्
दिव्या सरस्वती तत्र संबभूव नभस्तलात्

12.176.9

पुरा स्तिमितनिःशब्दमाकाशमचलोपमम्
नष्टचन्द्रार्कपवनं प्रसुप्तमिव संबभौ

12.176.10

ततः सलिलमुत्पन्नं तमसीवापरं तमः
तस्माच्च सलिलोत्पीडादुदतिष्ठत मारुतः

12.176.11

यथा भाजनमच्छिद्रं निःशब्दमिव लक्ष्यते
तच्चाम्भसा पूर्यमाणं सशब्दं कुरुतेऽनिलः

12.176.12

तथा सलिलसंरुद्धे नभसोऽन्ते निरन्तरे
भित्त्वार्णवतलं वायुः समुत्पतति घोषवान्

12.176.13

स एष चरते वायुरर्णवोत्पीडसंभवः
आकाशस्थानमासाद्य प्रशान्तिं नाधिगच्छति

12.176.14

तस्मिन्वाय्वम्बुसंघर्षे दीप्ततेजा महाबलः
प्रादुर्भवत्यूर्ध्वशिखः कृत्वा वितिमिरं नभः

12.176.15

अग्निः पवनसंयुक्तः खात्समुत्पतते जलम्
सोऽग्निर्मारुतसंयोगाद्घनत्वमुपपद्यते

12.176.16

तस्याकाशे निपतितः स्नेहस्तिष्ठति योऽपरः
स संघातत्वमापन्नो भूमित्वमुपगच्छति

12.176.17

रसानां सर्वगन्धानां स्नेहानां प्राणिनां तथा
भूमिर्योनिरिह ज्ञेया यस्यां सर्वं प्रसूयते

Translation — Kisari Mohan Ganguli

"Bharadwaja said, 'Tell me, O best of Brahmanas, how the puissant Brahman residing within Meru, created these diverse kinds of objects.'

"Bhrigu said, 'The great Manasa (in his form of Brahman) created the diverse kinds of objects by fiat of Will. For the protection then of all creatures, he first created water. Water is the life of all creatures, and it is water which aids their growth. If there be no water, all creatures would perish. The whole universe is pervaded by water. Earth, mountains, clouds, and all things which have form, should all be known as transformations of water. They have all been produced by the solidification of that element.'

Bharadwaja said, 'How did water spring? How Fire and Wind? How also was the earth created? I have great doubts on these points.'

"Bhrigu said, 'O regenerate one, in very ancient times called the Brahma-kalpa, the high-souled Rishis of the regenerate order, when they assembled together, felt this very doubt about the creation of the universe. Re-straining speech, they remained immovable, engaged in (ascetic) contemplation. Having given up all food, they subsisted upon air alone, and remained thus for a thousand celestial years. At the end of that period, certain words as

sacred as those of the Vedas simultaneously reached the ears of all. Indeed, this celestial voice was heard in the firmament to say, 'Formerly there was only infinite Space, perfectly motionless and immovable. Without sun, moon, stars, and wind, it seemed to be asleep. Then water sprang into existence like something darker within darkness. Then from the pressure of water arose wind. As an empty vessel without a hole appears at first to be without any sound, but when filled with water, air appears and makes a great noise, even so when infinite Space was filled with water, the wind arose with a great noise, penetrating through the water. 1 That wind, thus generated by the pressure of the ocean of water, still moveth. Coming into (unobstructed) Space, its motion is never stopped. Then in consequence of the friction of wind and water, fire possessed of great might and blazing energy, sprang into existence, with flames directed upwards. That fire dispelled the darkness that had covered Space. Assisted by the wind, fire drew Space and Water together. Indeed, combining with the wind, fire became solidified. While failing from the sky, the liquid portion of fire solidified again and became what is known as the earth. The earth or land, in which everything is born, is the origin of all kinds of taste, of all kinds of scent, of all kinds of liquids, and of all kinds of animals.'"

25:1 The Rishis supposed that the pouring of water created the air instead only of displaying it.

12.177.1

भरद्वाज उवाच
एते ते धातवः पञ्च ब्रह्मा यानसृजत्पुरा
आवृता यैरिमे लोका महाभूताभिसंज्ञितैः

12.177.2

यदासृजत्सहस्राणि भूतानां स महामतिः
पञ्चानामेव भूतत्वं कथं समुपपद्यते

12.177.3

भृगुरुवाच
अमितानां महाशब्दो यान्ति भूतानि संभवम्
ततस्तेषां महाभूतशब्दोऽयमुपपद्यते

12.177.4

चेष्टा वायुः खमाकाशमूष्माग्निः सलिलं द्रवः
पृथिवी चात्र संघातः शरीरं पाञ्चभौतिकम्

12.177.5

इत्येतैः पञ्चभिर्भूतैर्युक्तं स्थावरजङ्गमम्
श्रोत्रं घ्राणं रसः स्पर्शो दृष्टिश्चेन्द्रियसंज्ञिताः

12.177.6

भरद्वाज उवाच
पञ्चभिर्यदि भूतैस्तु युक्ताः स्थावरजङ्गमाः
स्थावराणां न दृश्यन्ते शरीरे पञ्च धातवः

12.177.7

अनूष्मणामचेष्टानां घनानां चैव तत्त्वतः
वृक्षाणां नोपलभ्यन्ते शरीरे पञ्च धातवः

12.177.8

न शृण्वन्ति न पश्यन्ति न गन्धरसवेदिनः
न च स्पर्शं विजानन्ति ते कथं पाञ्चभौतिकाः

12.177.9

अद्रवत्वादनग्नित्वादभौमत्वादवायुतः
आकाशस्याप्रमेयत्वाद्वृक्षाणां नास्ति भौतिकम्

12.177.10

भृगुरुवाच
घनानामपि वृक्षाणामाकाशोऽस्ति न संशयः
तेषां पुष्पफले व्यक्तिर्नित्यं समुपलभ्यते

12.177.11

ऊष्मतो ग्लानपर्णानां त्वक्फलं पुष्पमेव च
म्लायते चैव शीते न स्पर्शस्तेनात्र विद्यते

12.177.12

वाय्वग्न्यशनिनिष्पेषैः फलपुष्पं विशीर्यते
श्रोत्रेण गृह्यते शब्दस्तस्माच्छृण्वन्ति पादपाः

12.177.13

वल्ली वेष्टयते वृक्षं सर्वतश्चैव गच्छति
न ह्यदृष्टेश्च मार्गोऽस्ति तस्मात्पश्यन्ति पादपाः

12.177.14

पुण्यापुण्यैस्तथा गन्धैर्धूपैश्च विविधैरपि
अरोगाः पुष्पिताः सन्ति तस्माज्जिघ्रन्ति पादपाः

12.177.15

पादैः सलिलपानं च व्याधीनामपि दर्शनम्
व्याधिप्रतिक्रियत्वाच्च विद्यते रसनं द्रुमे

12.177.16

वक्त्रेणोत्पलनालेन यथोर्ध्वं जलमाददेत्
तथा पवनसंयुक्तः पादैः पिबति पादपः

12.177.17

ग्रहणात्सुखदुःखस्य छिन्नस्य च विरोहणात्
जीवं पश्यामि वृक्षाणामचैतन्यं न विद्यते

12.177.18

तेन तज्जलमादत्तं जरयत्यग्निमारुतौ
आहारपरिणामाच्च स्नेहो वृद्धिश्च जायते

12.177.19

जङ्गमानां च सर्वेषां शरीरे पञ्च धातवः
प्रत्येकशः प्रभिद्यन्ते यैः शरीरं विचेष्टते

12.177.20

त्वक्च मांसं तथास्थीनि मज्जा स्नायु च पञ्चमम्
इत्येतदिह संख्यातं शरीरे पृथिवीमयम्

12.177.21

तेजोऽग्निश्च तथा क्रोधश्चक्षुरूष्मा तथैव च
अग्निर्जरयते चापि पञ्चाग्नेयाः शरीरिणः

12.177.22

श्रोत्रं घ्राणमथास्यं च हृदयं कोष्ठमेव च
आकाशात्प्राणिनामेते शरीरे पञ्च धातवः

12.177.23

श्लेष्मा पित्तमथ स्वेदो वसा शोणितमेव च
इत्यापः पञ्चधा देहे भवन्ति प्राणिनां सदा

12.177.24

प्राणात्प्रणीयते प्राणी व्यानाद्व्यायच्छते तथा
गच्छत्यपानोऽवाक्चैव समानो हृद्यवस्थितः

12.177.25

उदानादुच्छ्वसिति च प्रतिभेदाच्च भाषते
इत्येते वायवः पञ्च चेष्टयन्तीह देहिनम्

12.177.26

भूमेर्गन्धगुणान्वेत्ति रसं चाद्भ्यः शरीरवान्
ज्योतिः पश्यति चक्षुर्भ्यां स्पर्शं वेत्ति च वायुना

12.177.27

तस्य गन्धस्य वक्ष्यामि विस्तराभिहितान्गुणान्
इष्टश्चानिष्टगन्धश्च मधुरः कटुरेव च

12.177.28

निर्हारी संहतः स्निग्धो रूक्षो विशद एव च
एवं नवविधो ज्ञेयः पार्थिवो गन्धविस्तरः

12.177.29

शब्दः स्पर्शश्च रूपं च रसश्चापां गुणाः स्मृताः
रसज्ञानं तु वक्ष्यामि तन्मे निगदतः शृणु

12.177.30

रसो बहुविधः प्रोक्तः सूरिभिः प्रथितात्मभिः
मधुरो लवणस्तिक्तः कषायोऽम्लः कटुस्तथा
एष षड्विधविस्तारो रसो वारिमयः स्मृतः

12.177.31

शब्दः स्पर्शश्च रूपं च त्रिगुणं ज्योतिरुच्यते
ज्योतिः पश्यति रूपाणि रूपं च बहुधा स्मृतम्

12.177.32

ह्रस्वो दीर्घस्तथा स्थूलश्चतुरस्रोऽणु वृत्तवान्
शुक्लः कृष्णस्तथा रक्तो नीलः पीतोऽरुणस्तथा
एवं द्वादशविस्तारो ज्योतीरूपगुणः स्मृतः

12.177.33

शब्दस्पर्शौ तु विज्ञेयौ द्विगुणो वायुरुच्यते
वायव्यस्तु गुणः स्पर्शः स्पर्शश्च बहुधा स्मृतः

12.177.34

कठिनश्चिक्कणः श्लक्ष्णः पिच्छलो मृदुदारुणः
उष्णः शीतः सुखो दुःखः स्निग्धो विशद एव च
एवं द्वादशविस्तारो वायव्यो गुण उच्यते

12.177.35

तत्रैकगुणमाकाशं शब्द इत्येव तत्स्मृतम्
तस्य शब्दस्य वक्ष्यामि विस्तरं विविधात्मकम्

12.177.36

षड्ज ऋषभगान्धारौ मध्यमः पञ्चमस्तथा
धैवतश्चापि विज्ञेयस्तथा चापि निषादकः

12.177.37

एष सप्तविधः प्रोक्तो गुण आकाशलक्षणः
त्रैस्वर्येण तु सर्वत्र स्थितोऽपि पटहादिषु

12.177.38

आकाशजं शब्दमाहुरेभिर्वायुगुणैः सह
अव्याहतैश्चेतयते न वेत्ति विषमागतैः

12.177.39

आप्यायन्ते च ते नित्यं धातवस्तैस्तु धातुभिः
आपोऽग्निर्मारुतश्चैव नित्यं जाग्रति देहिषु

Translation — Kisari Mohan Ganguli

"Bharadwaja said, 'When the high-souled Brahman has created thousands of creatures, why is it that only these five elements which he created first, which pervade all the universe and which are great creatures, have come to have the name of creatures applied to them exclusively?' 2

"Bhrigu said, 'All things that belong to the category of the Infinite or the Vast receive the appellation of Great. It is for this reason that these five elements have come to be called Great creatures. Activity is wind. The sound that is heard is space. The heat that is within it is fire. The liquid juices occurring in it are water. The solidified matter, viz., flesh and bones, are earth. The bodies (of living creatures) are thus made of the five (primeval) elements. All mobile and immobile objects are made of these five elements. The five senses also of living creatures partake of the five elements. The ear partakes of the properties of space, the nose of earth; the tongue of water; touch of wind; and the eyes of light (of fire).'

"Bharadwaja said, 'If all mobile and immobile objects be composed of these five elements, why is it that in all immobile objects those elements are

not visible? Trees do not appear to have any heat. They do not seem to have any motion. They are again made up of dense particles. The five elements are not noticeable in them. Trees do not hear: they do not see; they are not capable of the perceptions of scent or taste. They have not also the perception of touch. How then can they be regarded as composed of the five (primeval) elements? It seems to me that in consequence of the absence of any liquid material in them, of any heat, of any earth, of any wind, and of any empty space, trees cannot be regarded as compounds of the five (primeval) elements.'

"Bhrigu said, 'Without doubt, though possessed of density, trees have space within them. The putting forth of flowers and fruits is always taking place in them. They have heat within them in consequence of which leaf, bark, fruit, and flower, are seen to droop. They sicken and dry up. That shows they have perception of touch. Through sound of wind and fire and thunder, their fruits and flowers drop down. Sound is perceived through the ear. Trees have, therefore, ears and do hear. A creeper winds round a tree and goes about all its sides. A blind thing cannot find its way. For this reason it is evident that trees have vision. Then again trees recover vigour and put forth flowers in consequence of odours, good and bad, of the sacred perfume of diverse kinds of dhupas. It is plain that trees have scent. 1 They drink water by their roots. They catch diseases of diverse kinds. Those diseases again are cured by different operations. From this it is evident that trees have perceptions of taste. As one can suck up water through a bent lotus-stalk, trees also, with the aid of the wind, drink through their roots. They are susceptible of pleasure and pain, and grow when cut or lopped off. From these circumstances I see that trees have life. They are not inanimate. Fire and wind cause the water thus sucked up to be digested. According, again, to the quantity of the water taken up, the tree advances in growth and becomes humid. In the bodies of all mobile things the five elements occur. In each the proportions are different. It is in consequence of these five elements that mobile objects can move their bodies. Skin, flesh, bones, marrow, and arteries and veins, that exist together in the body are made of earth. Energy, wrath, eyes, internal heat, and that other heat which digest the food that is taken, these five, constitute the fire that occurs in all embodied creatures. 2 The ears, nostrils, mouth, heart, and stomach, these five, constitute the element of space that occurs in the bodies of living creatures. Phlegm, bile, sweat, fat, blood, are the five kinds of water that occur in mobile bodies. Through the breath called Prana a living creature is enabled to move. Through that called Vyana, they put forth strength for action. That called Apana moves downwards. That called Samana resides within the heart. Through that called Udana one eructates and is enabled to speak in consequence of its piercing through (the lungs, the throat, and the mouth). These are the five kinds of wind that cause an embodied creature to live and

move. The properties of scent an embodied creature knows through the earth-element in him. From the water-element he perceives taste. From the fire-element represented by the eyes, he perceives forms, and from the wind-element he obtains the perception of touch. Scent, touch, taste, vision, and sound, are regarded as the (general) properties of every mobile and immobile object. I shall first speak of the several kinds of scent. They are agreeable, disagreeable, sweet, pungent, far-going, varied, dry, indifferent. All these nine kinds of scent are founded upon the earth-element. Light is seen by the eyes and touch through the wind-element. Sound, touch, vision and taste are the properties of water. I shall speak (in detail) now of the perception of taste. Listen to me. High-souled Rishis have spoken of diverse kinds of taste. They are sweet, saltish, bitter, astringent, sour, and pungent. These are the six kinds of taste appertaining to the water-element. Light contributes to the vision of form. Form is of diverse kinds. Short, tall, thick, four-cornered, round, white, black, red, blue, yellow, reddish, hard, bright, smooth, oily, soft, and terrible. These are the sixteen different kinds of form which constitute the property of light or vision. The property of the wind-element is touch. Touch is of various kinds: warm, cold, agreeable.. disagreeable, indifferent, burning, mild, soft, light, and heavy. Both sound and touch are the two properties of the wind-element. These are the eleven properties that appertain to the wind. Space has only one property. It is called sound. I shall now tell thee the different kinds of sound. They are the seven original notes called Shadja, Rishabha, Gandhara, Mahdhyama, Panchama, Dhaivata and Nishada. These are the seven kinds of the property that appertains to space. Sound inheres like the Supreme Being in all space though attached especially to drums and other instruments. Whatever sound is heard from drums small and large, and conchs, and clouds, and cars, and animate and inanimate creatures, are all included in these seven kinds of sound already enumerated. Thus sound, which is the property of space, is of various kinds. The learned have said sound to be born of space. When raised by the different kinds of touch, which is the property of the wind, it may be heard. It cannot however, be heard, when the different kinds of touch are inceptive. The elements, mingling with their counterparts in the body, increase and grow. Water, fire, wind are always awake in the bodies of living creatures. They are the roots of the body. Pervading the five life-breaths (already mentioned) they reside in the body.'"

25:2 All created things are called Bhutas, but the five principal elements, viz., fire, air, earth, water, and space, are especially called Bhutas or Mahabhutas.

26:1 This is certainly curious as showing that the ancient Hindus knew how to treat diseased plants and restore them to vigour.

26:2 K.P. Singha wrongly renders this verse. The Burdwan translator is right.

12.178.1

भरद्वाज उवाच
पार्थिवं धातुमाश्रित्य शारीरोऽग्निः कथं भवेत्
अवकाशविशेषेण कथं वर्तयतेऽनिलः

12.178.2

भृगुरुवाच
वायोर्गतिमहं ब्रह्मन्कीर्तयिष्यामि तेऽनघ
प्राणिनामनिलो देहान्यथा चेष्टयते बली

12.178.3

श्रितो मूर्धानमग्निस्तु शरीरं परिपालयन्
प्राणो मूर्धनि चाग्नौ च वर्तमानो विचेष्टते

12.178.4

स जन्तुः सर्वभूतात्मा पुरुषः स सनातनः
मनो बुद्धिरहंकारो भूतानि विषयाश्च सः

12.178.5

एवं त्विह स सर्वत्र प्राणेन परिपाल्यते
पृष्ठतश्च समानेन स्वां स्वां गतिमुपाश्रितः

12.178.6

वस्तिमूलं गुदं चैव पावकं च समाश्रितः
वहन्मूत्रं पुरीषं चाप्यपानः परिवर्तते

12.178.7

प्रयत्ने कर्मणि बले य एकस्त्रिषु वर्तते
उदान इति तं प्राहुरध्यात्मविदुषो जनाः

12.178.8

संधिष्वपि च सर्वेषु संनिविष्टस्तथानिलः
शरीरेषु मनुष्याणां व्यान इत्युपदिश्यते

12.178.9

धातुष्वग्निस्तु विततः समानेन समीरितः
रसान्धातूंश्च दोषांश्च वर्तयन्नवतिष्ठति

12.178.10

अपानप्राणयोर्मध्ये प्राणापानसमाहितः
समन्वितः स्वधिष्ठानः सम्यक्पचति पावकः

12.178.11

आस्यं हि पायुसंयुक्तमन्ते स्याद्गुदसंज्ञितम्
स्रोतस्तस्मात्प्रजायन्ते सर्वस्रोतांसि देहिनाम्

12.178.12

प्राणानां संनिपाताच्च संनिपातः प्रजायते
ऊष्मा चाग्निरिति ज्ञेयो योऽन्नं पचति देहिनाम्

12.178.13

अग्निवेगवहः प्राणो गुदान्ते प्रतिहन्यते
स ऊर्ध्वमागम्य पुनः समुत्क्षिपति पावकम्

12.178.14

पक्वाशयस्त्वधो नाभेरूर्ध्वमामाशयः स्थितः
नाभिमध्ये शरीरस्य सर्वे प्राणाः समाहिताः

12.178.15

प्रसृता हृदयात्सर्वे तिर्यगूर्ध्वमधस्तथा
वहन्त्यन्नरसान्नाड्यो दश प्राणप्रचोदिताः

12.178.16

एष मार्गोऽथ योगानां येन गच्छन्ति तत्पदम्
जितक्लमासना धीरा मूर्धन्यात्मानमादधुः

12.178.17

एवं सर्वेषु विहितः प्राणापानेषु देहिनाम्
तस्मिन्स्थितो नित्यमग्निः स्थाल्यामिव समाहितः

Translation — Kisari Mohan Ganguli

"Bharadwaja said, 'How does bodily fire or heat, entering the body, reside there? How also does the wind, obtaining space for itself, cause the body to move and exert itself?'

"Bhrigu said, 'I shall, O regenerate one, speak to thee of the course in which the wind moves, and how, O sinless one, that mighty element causes the bodies of living creatures to move and exert themselves. Heat resides within the head (brain) and protects the body (from perishing). The wind or breath called Prana, residing within the head and the heat that is there, cause all kinds of exertion. That Prana is the living creature, the universal soul, the eternal Being, and the Mind, Intellect, and Consciousness of all living creatures, as also all the objects of the senses. 1 Thus the living creature is, in every respect, caused by Prana to move about and exert. Them in consequence of the other breath called Samana, every one of the senses is made to act as it does. The breath called Apana, having recourse to the heat that is in the urethra and the abdominal intestines, moves, engaged in carrying out urine and faeces. That single breath which operates in these three, is called Udana by those that are conversant with science. That breath which operates, residing in all the joints of men's bodies, is called Vyana. There is heat in the bodies of living creatures which is circulated all over the system by the breath Samana. Residing thus in the body, that breath operates upon the different kinds of watery and other elementary substances and all bad humours. That heat, residing between Apana and Prana, in the region of the navel, operates, with the aid of those two breaths, in digesting all food that is taken by a living creature. There is a duct beginning from the mouth down to the anal canal. Its extremity is called the anus. From this main duct numerous subsidiary ones branch out in the bodies of all living creatures. 2 In consequence of the rush of the several breaths named above (through these ducts), those breaths mingle together. The heat (that dwells in Prana) is called Ushman. It is this heat that causes digestion in all creatures possessed of bodies. The breath called Prana, the bearer of a current of heat, descends (from the head) downwards to the extremity of the anal canal and thence is sent upwards once more. Coming back to its seat in the head, it once more sends down the heat it bears. Below the navel is the region of digested matter. Above it is that for the food which is taken. In the navel are all the forces of life that sustain the body. Urged by the ten kinds of breaths having Prana for their first, the ducts (already mentioned), branching out from the heart, convey the liquid juices that food yields, upwards, downwards, and in transverse directions. 3 The main duct leading from the mouth to the anus is the path by which yogins, vanquishers of fatigue, of perfect equanimity in joy and sorrow, and possessed of great patience, succeed in attaining to

[paragraph continues] Brahma by holding the soul within the brain. 1 Even thus is heat panted in the breaths called Prana and Apana and others, of all embodied creatures. That heat is always burning there like a fire placed in any (visible) vessel.'

28:1 Both the Bengal and the Bombay texts read bhutani. The correct reading, however, appears to be bhutanam.

28:2 The word for duct is Srotas. It may also be rendered 'channel.' Very like the principal artery or aorta.

28:3 Notwithstanding much that is crude anatomy and crude physiology in these sections, it is evident, however, that certain glimpses of truth were perceived by the Rishis of ancient times. Verse 15 shows that the great discovery of Harvey in modern times was known in ancient India.

29:1 In works on yoga it is laid down that the main duct should be brought under the control of the will. The soul may then, by an act of volition, be withdrawn from the whole physical system into the convolutions of the brain in the head. The brain, in the language of yogins, is a lot us of a thousand leaves. If the soul be withdrawn into it, the living creature will then be liberated from the necessity of food and sleep, etc., and will live on from age to age, absorbed in contemplation of divinity and in perfect beatitude.

12.179.1

भरद्वाज उवाच
यदि प्राणायते वायुर्वायुरेव विचेष्टते
श्वसित्याभाषते चैव तस्माज्जीवो निरर्थकः

12.179.2

यद्यूष्मभाव आग्नेयो वह्निना पच्यते यदि
अग्निर्जरयते चैव तस्माज्जीवो निरर्थकः

12.179.3

जन्तोः प्रमीयमाणस्य जीवो नैवोपलभ्यते
वायुरेव जहात्येनमूष्मभावश्च नश्यति

12.179.4

यदि वातोपमो जीवः संश्लेषो यदि वायुना
वायुमण्डलवद्दृश्यो गच्छेत्सह मरुद्गणैः

12.179.5

श्लेषो यदि च वातेन यदि तस्मात्प्रणश्यति
महार्णवविमुक्तत्वादन्यत्सलिलभाजनम्

12.179.6

कूपे वा सलिलं दद्यात्प्रदीपं वा हुताशने
प्रक्षिप्तं नश्यति क्षिप्रं यथा नश्यत्यसौ तथा

12.179.7

पञ्चसाधारणे ह्यस्मिञ्शरीरे जीवितं कुतः
येषामन्यतरत्यागाच्चतुर्णां नास्ति संग्रहः

12.179.8

नश्यन्त्यापो ह्यनाहाराद्वायुरुच्छ्वासनिग्रहात्
नश्यते कोष्ठभेदात्खमग्निर्नश्यत्यभोजनात्

12.179.9

व्याधिव्रणपरिक्लेशैर्मेदिनी चैव शीर्यते
पीडितेऽन्यतरे ह्येषां संघातो याति पञ्चधा

12.179.10

तस्मिन्पञ्चत्वमापन्ने जीवः किमनुधावति
किं वेदयति वा जीवः किं शृणोति ब्रवीति वा

12.179.11

एषा गौः परलोकस्थं तारयिष्यति मामिति
यो दत्त्वा म्रियते जन्तुः सा गौः कं तारयिष्यति

12.179.12

गौश्च प्रतिग्रहीता च दाता चैव समं यदा
इहैव विलयं यान्ति कुतस्तेषां समागमः

12.179.13

विहगैरुपयुक्तस्य शैलाग्रात्पतितस्य वा
अग्निना चोपयुक्तस्य कुतः संजीवनं पुनः

12.179.14

छिन्नस्य यदि वृक्षस्य न मूलं प्रतिरोहति
बीजान्यस्य प्रवर्तन्ते मृतः क्व पुनरेष्यति

12.179.15

बीजमात्रं पुरा सृष्टं यदेतत्परिवर्तते
मृता मृताः प्रणश्यन्ति बीजाद्बीजं प्रवर्तते

Translation — Kisari Mohan Ganguli

"Bharadwaja said, 'If it is the wind that keeps us alive, if it is the wind that causes us to move and exert, if it is the wind that causes us to breathe and to speak, then it seems that life is worth little. If the animal heat (that digests all food) be of the nature of fire, and if it is that fire which assists at digestion by dissolving the food we take, then life is worth little. When an animal dies, that which is called its life is never seen leaving it. Only the breath leaves it, and the internal heat becomes extinguished. If life were nothing else, than wind, or if life depended only on the wind, then it could have been seen like the external sea of air, and when passing out it would have mingled with that air. If life dependest upon air, and if it ended with the escape of that air from the body, it would then mingle with another portion of air (that exists externally) like a portion of water escaping into the great ocean and thereby only changing the place of its residence. If a quantity of water be thrown into a well, or if the flame of a lamp be thrown into a blazing fire, either of them, entering a homogeneous element, loses its independent or separate existence. If life were air, it also, when the animal died, would mingle with the great ocean of air outside. How can we say that there is life in this animal body which is made up of the five (primal) elements? If one of those elements disappear, the union of the other four becomes dissolved. The element of water drieth up if food be not taken. The element of air disappears if the breath be restrained. The element of space disappears if the excretions cease. So also the element of fire becomes extinguished if food does not go in. The element of earth breaks in pieces in consequence of diseases, wounds, and other sufferings. If only one of the five becomes afflicted, the union, being dissolved, the five go away into five different directions. When the body which is a union of the elements, becomes separated into five ingredients, whither doth life go? What doth it then know? What doth it then hear? What doth it then say? This cow (that is given away to a holy Brahmana), it is said, will rescue me in the other world. The animal, however, that is given away, itself dies. Whom then will this cow rescue? The taker of the cow (in gift) and the

giver are both equal (in being both subject to death). Both of them meet with extinction in this world. How then will they meet again? How will the person that has been eaten up by birds, or that has been broken in pieces by a fall from a mountain summit, or that has been consumed by fire, regain life? The root of a tree that has been cut down does not grow up again. Only the seeds put forth sprouts. Where is the person who having died comes back (to some sort of new existence)? Only seeds were originally created. All this universe is the result of seeds in succession. They that die, die to perish Seeds result from seeds.'"

12.180.1

भृगुरुवाच
न प्रणाशोऽस्ति जीवानां दत्तस्य च कृतस्य च
याति देहान्तरं प्राणी शरीरं तु विशीर्यते

12.180.2

न शरीराश्रितो जीवस्तस्मिन्नष्टे प्रणश्यति
यथा समित्सु दग्धासु न प्रणश्यति पावकः

12.180.3

भरद्वाज उवाच
अग्नेर्यथा तथा तस्य यदि नाशो न विद्यते
इन्धनस्योपयोगान्ते स चाग्निर्नोपलभ्यते

12.180.4

नश्यतीत्येव जानामि शान्तमग्निमनिन्धनम्
गतिर्यस्य प्रमाणं वा संस्थानं वा न दृश्यते

12.180.5

भृगुरुवाच
समिधामुपयोगान्ते सन्नेवाग्निर्न दृश्यते
आकाशानुगतत्वाद्धि दुर्ग्रहः स निराश्रयः

12.180.6

तथा शरीरसंत्यागे जीवो ह्याकाशवत्स्थितः
न गृह्यते सुसूक्ष्मत्वाद्यथा ज्योतिर्न संशयः

12.180.7

प्राणान्धारयते ह्यग्निः स जीव उपधार्यताम्
वायुसंधारणो ह्यग्निर्नश्यत्युच्छ्वासनिग्रहात्

12.180.8

तस्मिन्नष्टे शरीराग्नौ शरीरं तदचेतनम्
पतितं याति भूमित्वमयनं तस्य हि क्षितिः

12.180.9

जङ्गमानां हि सर्वेषां स्थावराणां तथैव च
आकाशं पवनोऽभ्येति ज्योतिस्तमनुगच्छति
तत्र त्रयाणामेकत्वं द्वयं भूमौ प्रतिष्ठितम्

12.180.10

यत्र खं तत्र पवनस्तत्राग्निर्यत्र मारुतः
अमूर्तयस्ते विज्ञेया आपो मूर्तास्तथा क्षितिः

12.180.11

भरद्वाज उवाच
यद्यग्निमारुतौ भूमिः खमापश्च शरीरिषु
जीवः किंलक्षणस्तत्रेत्येतदाचक्ष्व मेऽनघ

12.180.12

पञ्चात्मके पञ्चरतौ पञ्चविज्ञानसंयुते
शरीरे प्राणिनां जीवं ज्ञातुमिच्छामि यादृशम्

12.180.13

मांसशोणितसंघाते मेदःस्नाय्वस्थिसंचये
भिद्यमाने शरीरे तु जीवो नैवोपलभ्यते

12.180.14

यद्यजीवं शरीरं तु पञ्चभूतसमन्वितम्
शारीरे मानसे दुःखे कस्तां वेदयते रुजम्

12.180.15

शृणोति कथितं जीवः कर्णाभ्यां न शृणोति तत्
महर्षे मनसि व्यग्रे तस्माज्जीवो निरर्थकः

12.180.16

सर्वं पश्यति यद्दृश्यं मनोयुक्तेन चक्षुषा
मनसि व्याकुले तद्धि पश्यन्नपि न पश्यति

12.180.17

न पश्यति न च ब्रूते न शृणोति न जिघ्रति
न च स्पर्शरसौ वेत्ति निद्रावशगतः पुनः

12.180.18

हृष्यति क्रुध्यति च कः शोचत्युद्विजते च कः
इच्छति ध्यायति द्वेष्टि वाचमीरयते च कः

12.180.19

भृगुरुवाच
न पञ्चसाधारणमत्र किंचि;च्छरीरमेको वहतेऽन्तरात्मा
स वेत्ति गन्धांश्च रसाञ्श्रुतिं च; स्पर्शं च रूपं च गुणाश्च येऽन्ये

12.180.20

पञ्चात्मके पञ्चगुणप्रदर्शी; स सर्वगात्रानुगतोऽन्तरात्मा
स वेत्ति दुःखानि सुखानि चात्र; तद्विप्रयोगात्तु न वेत्ति देहः

12.180.21

यदा न रूपं न स्पर्शो नोष्मभावश्च पावके
तदा शान्ते शरीराग्नौ देहं त्यक्त्वा स नश्यति

12.180.22

अम्मयं सर्वमेवेदमापो मूर्तिः शरीरिणाम्
तत्रात्मा मानसो ब्रह्मा सर्वभूतेषु लोककृत्

12.180.23

आत्मानं तं विजानीहि सर्वलोकहितात्मकम्
तस्मिन्यः संश्रितो देहे ह्यब्बिन्दुरिव पुष्करे

12.180.24

क्षेत्रज्ञं तं विजानीहि नित्यं लोकहितात्मकम्
तमो रजश्च सत्त्वं च विद्धि जीवगुणानिमान्

12.180.25

सचेतनं जीवगुणं वदन्ति; स चेष्टते चेष्टयते च सर्वम्
ततः परं क्षेत्रविदं वदन्ति; प्रावर्तयद्यो भुवनानि सप्त

12.180.26

न जीवनाशोऽस्ति हि देहभेदे; मिथ्यैतदाहुर्मृत इत्यबुद्धाः
जीवस्तु देहान्तरितः प्रयाति; दशार्धतैवास्य शरीरभेदः

12.180.27

एवं सर्वेषु भूतेषु गूढश्चरति संवृतः
दृश्यते त्वग्र्यया बुद्ध्या सूक्ष्मया तत्त्वदर्शिभिः

12.180.28

तं पूर्वापररात्रेषु युञ्जानः सततं बुधः
लघ्वाहारो विशुद्धात्मा पश्यत्यात्मानमात्मनि

12.180.29

चित्तस्य हि प्रसादेन हित्वा कर्म शुभाशुभम्
प्रसन्नात्मात्मनि स्थित्वा सुखमक्षयमश्नुते

12.180.30

मानसोऽग्निः शरीरेषु जीव इत्यभिधीयते
सृष्टिः प्रजापतेरेषा भूताध्यात्मविनिश्चये

Translation — Kisari Mohan Ganguli

"Bhrigu said, 'There is no destruction of the living creature, or of what is given, or of our other acts. The creature that dies only goes into another form. The body along dissolves away. The living creature, though depending upon the body, does not meet with destruction when the body is destroyed. It is not seen after the destruction of the physical frame just as fire is not seen after the consumption of the fuel with which it was ignited.'

"Bharadwaja said, 'If there is no destruction of the living creature like that of fire, I submit, fire itself is not seen after consumption of the fuel (that ignited it). When the supply of fuel is stopped, the fire becomes extinguished, and, as far as I know, becomes annihilated. That should surely be regarded to have met with destruction which has no longer any action, which furnishes no proof of its existence, and which no longer occupies any space.'

"Bhrigu said, 'It is true that upon the consumption of fuel fire is no longer seen. It mingles with space because there is no longer any visible object in which to inhere, and hence it becomes incapable of perception by us. Similarly, upon leaving the body, the creature lives in space, and cannot be seen in consequence of its extreme subtility as is doubtless the case with fire. It is fire or heat that sustains the breaths called Prana and the others. Know that that heat (thus existing) is called life or the living agent. That heat which is the sustainer of the breaths, becomes extinguished in consequence of the suppression of breath. Upon that heat in the physical frame being extinguished, the frame itself loses animation. Falling down, it is transformed into earth, for that is its ultimate destination. The breath that is in all mobile and immobile objects mingles with space, and the heat that is in them follows that breath. These three (viz., space, air, and tire), mingle together. The other two (viz., water and earth), exist together in the form of earth. There is wind where space is, and there is fire where wind is. They are formless, it should be known, and become endued with form only in respect of embodied creatures.'

"Bharadwaja said, 'If in the physical frames of all living creatures there are heat, wind, earth, space and water, what, then, are the indications of

living agent? Tell me these, O sinless one! I desire to know the nature of the life that is in the bodies of living beings,--bodies made up of the five primal elements, engaged in the five acts, endued with the five senses and possessed of animation. Upon the dissolution of the body which is a union of flesh and blood, and a mass of fat, sinews and bones, that which is the living agent cannot be seen. If this body, composed of the five elements, be destitute of what is called life, who or what then is that which feels misery upon the appearance of either bodily or mental pain? The living agent hears what is said, with the aid of the ears. It, however, happens again, O great Rishi, that the same agent hears not when the Mind is otherwise engaged. It seems, therefore, that that which is called the living agent serves no purpose. The whole scene that the living agent sees with eyes acting in concert with the mind, the eye beholds not, even when lying before it, if the mind be otherwise engaged. Then again, when it is under the influence of sleep, that agent neither sees nor smells, nor hears, nor speaks, nor experiences the perceptions of touch and taste. Who or what then is that which feels joy, becomes angry, gives way to sorrow, and experiences tribulation? What is that which wishes, thinks, feels aversion, and utters words?'

"Bhrigu said, 'The mind also is made of the five elements in common with the body. For this reason it is of no consequence with respect to the acts mentioned by thee. Only the one internal Soul sustaineth the body. It is he that perceives smell, taste, sound, touch and form and other properties (that exist in external nature). That Soul, pervading all the limbs, is the witness (of the acts) of the mind endued with five attributes and residing within the body composed of the five elements. It is he who feels pleasure and pain, and when separated from him the body no longer experiences them. When there is no longer any perception of form or of touch, when there is no heat in the fire that resides within the body,--indeed, when that animal heat becomes extinguished,--the body, in consequence of its abandonment by the Soul, meets with destruction. The whole universe is composed of water. Water is the form of all embodied creatures. In that water is the Soul which is displayed in the mind. That Soul is the Creator Brahman who exists in all things. When the Soul becomes endued with vulgar attributes, it comes to be called Kshetrajna. When freed from those attributes, it comes to be called Paramatman or Supreme Soul. Know that Soul. He is inspired with universal benevolence. He resides in the body like a drop of water in a lotus. Know well that which is called Kshetrajna and which has universal benevolence. Darkness, Passion, and Goodness are the attributes of the living agent. The learned say that the Soul has Consciousness and exists with the attributes of life. The soul exerts and causes everything to exert. Persons that have a knowledge of the Soul say that the Soul is different from life. It is the Supreme Soul that has created the seven worlds and sets them agoing. There is no destruction of the living agent when the dissolution of the body takes place. Men destitute of intelligence say that it dies. That is certainly untrue. All that the living agent does is to go from one unto another body. That which is called death is only the dissolution of the body. It is thus that the Soul, wrapped in diverse forms,

migrates from form to form, unseen and unnoticed by others. Persons possessed of true Knowledge behold the Soul by their keen and subtile intelligence. The man of wisdom, living on frugal fare, and with heart cleansed of all sins, devoting himself to yoga meditation, succeeds every night, before sleep and after sleep, in beholding his Soul by the aid of his Soul. 1 In consequence of a contented heart, and by abandoning all acts good and bad, one can obtain infinite happiness by depending upon one's own Soul. The king, of fiery effulgence, residing within the mind is called the living agent. It is from that Lord of everything that this creation has sprung. Even this is the conclusion to be arrived at in the enquiry into the origin of creatures and the soul.'

32:1 It is often said that in an advanced stage of yoga, one is enabled to behold one's Soul, or, a sort of double existence is realised in consequence of which the Soul becomes an object of internal survey to the Soul itself. Very probably, writers on yoga employ this language in a figurative sense.

12.181.1

भृगुरुवाच
असृजद्ब्राह्मणानेव पूर्वं ब्रह्मा प्रजापतिः
आत्मतेजोभिनिर्वृत्तान्भास्कराग्निसमप्रभान्

12.181.2

ततः सत्यं च धर्मं च तपो ब्रह्म च शाश्वतम्
आचारं चैव शौचं च स्वर्गाय विदधे प्रभुः

12.181.3

देवदानवगन्धर्वदैत्यासुरमहोरगाः
यक्षराक्षसनागाश्च पिशाचा मनुजास्तथा

12.181.4

ब्राह्मणाः क्षत्रिया वैश्याः शूद्राश्च द्विजसत्तम
ये चान्ये भूतसंघानां संघास्तांश्चापि निर्ममे

12.181.5

ब्राह्मणानां सितो वर्णः क्षत्रियाणां तु लोहितः
वैश्यानां पीतको वर्णः शूद्राणामसितस्तथा

12.181.6

भरद्वाज उवाच
चातुर्वर्ण्यस्य वर्णेन यदि वर्णो विभज्यते
सर्वेषां खलु वर्णानां दृश्यते वर्णसंकरः

12.181.7

कामः क्रोधो भयं लोभः शोकश्चिन्ता क्षुधा श्रमः
सर्वेषां नः प्रभवति कस्माद्वर्णो विभज्यते

12.181.8

स्वेदमूत्रपुरीषाणि श्लेष्मा पित्तं सशोणितम्
तनुः क्षरति सर्वेषां कस्माद्वर्णो विभज्यते

12.181.9

जङ्गमानामसंख्येयाः स्थावराणां च जातयः
तेषां विविधवर्णानां कुतो वर्णविनिश्चयः

12.181.10

भृगुरुवाच
न विशेषोऽस्ति वर्णानां सर्वं ब्राह्ममिदं जगत्
ब्रह्मणा पूर्वसृष्टं हि कर्मभिर्वर्णतां गतम्

12.181.11

कामभोगप्रियास्तीक्ष्णाः क्रोधनाः प्रियसाहसाः
त्यक्तस्वधर्मा रक्ताङ्गास्ते द्विजाः क्षत्रतां गताः

12.181.12

गोषु वृत्तिं समाधाय पीताः कृष्युपजीविनः
स्वधर्मं नानुतिष्ठन्ति ते द्विजा वैश्यतां गताः

12.181.13

हिंसानृतप्रिया लुब्धाः सर्वकर्मोपजीविनः
कृष्णाः शौचपरिभ्रष्टास्ते द्विजाः शूद्रतां गताः

12.181.14

इत्येतैः कर्मभिर्व्यस्ता द्विजा वर्णान्तरं गताः
धर्मो यज्ञक्रिया चैषां नित्यं न प्रतिषिध्यते

12.181.15

वर्णाश्चत्वार एते हि येषां ब्राह्मी सरस्वती
विहिता ब्रह्मणा पूर्वं लोभात्त्वज्ञानतां गताः

12.181.16

ब्राह्मणा धर्मतन्त्रस्थास्तपस्तेषां न नश्यति
ब्रह्म धारयतां नित्यं व्रतानि नियमांस्तथा

12.181.17

ब्रह्म चैतत्पुरा सृष्टं ये न जानन्त्यतद्विदः
तेषां बहुविधास्त्वन्यास्तत्र तत्र हि जातयः

12.181.18

पिशाचा राक्षसाः प्रेता बहुधा म्लेच्छजातयः
प्रनष्टज्ञानविज्ञानाः स्वच्छन्दाचारचेष्टिताः

12.181.19

प्रजा ब्राह्मणसंस्काराः स्वधर्मकृतनिश्चयाः
ऋषिभिः स्वेन तपसा सृज्यन्ते चापरे परैः

12.181.20

आदिदेवसमुद्भूता ब्रह्ममूलाक्षयाव्यया
सा सृष्टिर्मानसी नाम धर्मतन्त्रपरायणा

Translation — Kisari Mohan Ganguli

"Bhrigu said, 'Brahman first created a few Brahmanas who came to be called Prajapatis (lords of creation). Possessed of splendour equal to that of the fire or the Sun, they were created out of the energy of that First-born Being. The puissant Lord then created Truth, Duty, Penance, the eternal Vedas, all kinds of pious acts, and Purity, for enabling creatures to attain to heaven (by practising them). After this, the Deities and the Danavas, the Gandharvas, the Daityas, the Asuras, the great snakes, the Yakshas, the Rakshasas, the Serpents, the Pisachas, and human beings with their four divisions, viz., Brahmanas, Kshatriyas, Vaisyas, and Sudras, O best of regenerate ones, and all the other orders of creatures that exist, were created. The complexion the Brahmanas obtained was white; that which the Kshatriyas obtained was red; that which the Vaisyas got was yellow; and that which was given to the Sudras was black.'

"Bharadwaja said, 'If the distinction between the four orders (of human beings) be made by means only of colour (attribute), then it seems that all the four orders have been mingled together. 2 Lust, wrath, fear, cupidity, grief, anxiety, hunger, toil, possess and prevail over all men. How can men be distinguished by the possession of attributes? The bodies of all men emit sweat, urine, faeces, phlegm, bile, and blood. How then can men be distributed

into classes? Of mobile objects the number is infinite; the species also of immobile objects are innumerable. How, then, can objects of such very great diversity be distributed into classes?'

"Bhrigu said, 'There is really no distinction between the different orders. The whole world at first consisted of Brahmanas. Created (equal) by Brahman, men have, in consequence of their acts, become distributed into different orders. They that became fond of indulging in desire and enjoying pleasures, possessed of the attributes of severity and wrath, endued with courage, and unmindful of the duties of piety and worship,--these Brahmanas possessing the attribute of Passion,--became Kshatriyas. Those Brahmanas again who, without attending to the duties laid down for them, became possessed of both the attributes of Goodness and Passion, and took to the professions of cattle-rearing and agriculture, became Vaisyas. Those Brahmanas again that became fond of untruth and injuring other creatures, possessed of cupidity,--engaged in all kinds of acts for a living, and fallen away from purity of behaviour, and thus wedded to the attribute of Darkness, became Sudras. Separated by these occupations, Brahmanas, falling away from their own order, became members of the other three orders. All the four orders, therefore, have always the right to the performance of all pious duties and of sacrifices. Even thus were the four orders at first created equal by Brahman who ordained for all of them (the observances disclosed in) the words of Brahma (in the Vedas). Through cupidity alone, many fell away, and became possessed by ignorance. The Brahmanas are always devoted to the scriptures on Brahma; and mindful of vows and restraints, are capable of grasping the conception of Brahma. Their penances therefore, never go for nothing. They amongst them are not Brahmanas that are incapable of understanding that every created thing is Supreme Brahma. These, falling away, became members of diverse (inferior) orders. Losing the light of knowledge, and betaking themselves to an unrestrained course of conduct, they take birth as Pisachas and Rakshasas and Pretas and as individuals of diverse Mleccha species. The great Rishis who at the beginning sprang into life (through Brahman's Will) subsequently created, by means of their penances, men devoted to the duties ordained for them and attached to the rites laid down in the Eternal Vedas. That other Creation, however, which is eternal and undecaying, which is based upon Brahma and has sprung from the Primeval God, and which has its refuge upon yoga, is a mental one.'" 1

32:2 The commentator explains that the words expressive of hue or colour really mean attributes. What is intended to be said is that the Brahmanas had the attribute of Goodness (Sattwa); the second order had the attribute of Passion (Rajas); the third got a mixture of the two, i.e., both goodness and passion (Sattwa and Rajas); while the lowest order got the remaining attribute, viz., Darkness (Tamas).

33:1 The distinction here laid down seems to be this: the eternal creation is due to the yoga or mental action of the Primeval Deity. That creation which we behold is the result of the penances of those sages who were first created. Perhaps, what is intended to be said is that the principle of life, of life proceeding from life, and primal matter with space, etc., are all due to the fiat of God; while all visible and tangible objects, resulting from the action of those principles and from primal matter and space, are attributable to the ancient sages.

12.182.1

भरद्वाज उवाच
ब्राह्मणः केन भवति क्षत्रियो वा द्विजोत्तम
वैश्यः शूद्रश्च विप्रर्षे तद्ब्रूहि वदतां वर

12.182.2

भृगुरुवाच
जातकर्मादिभिर्यस्तु संस्कारैः संस्कृतः शुचिः
वेदाध्ययनसंपन्नः षट्सु कर्मस्ववस्थितः

12.182.3

शौचाचारस्थितः सम्यग्विघसाशी गुरुप्रियः
नित्यव्रती सत्यपरः स वै ब्राह्मण उच्यते

12.182.4

सत्यं दानं दमोऽद्रोह आनृशंस्यं क्षमा घृणा
तपश्च दृश्यते यत्र स ब्राह्मण इति स्मृतः

12.182.5

क्षत्रजं सेवते कर्म वेदाध्ययनसंमतः
दानादानरतिर्यश्च स वै क्षत्रिय उच्यते

12.182.6

कृषिगोरक्ष्यवाणिज्यं यो विशत्यनिशं शुचिः
वेदाध्ययनसंपन्नः स वैश्य इति संज्ञितः

12.182.7

सर्वभक्षरतिर्नित्यं सर्वकर्मकरोऽशुचिः
त्यक्तवेदस्त्वनाचारः स वै शूद्र इति स्मृतः

12.182.8

शूद्रे चैतद्भवेल्लक्ष्यं द्विजे चैतन्न विद्यते
न वै शूद्रो भवेच्छूद्रो ब्राह्मणो न च ब्राह्मणः

12.182.9

सर्वोपायैस्तु लोभस्य क्रोधस्य च विनिग्रहः
एतत्पवित्रं ज्ञातव्यं तथा चैवात्मसंयमः

12.182.10

नित्यं क्रोधात्तपो रक्षेच्छ्रियं रक्षेत मत्सरात्
विद्यां मानावमानाभ्यामात्मानं तु प्रमादतः

12.182.11

यस्य सर्वे समारम्भा निराशीर्बन्धनास्त्विह
त्यागे यस्य हुतं सर्वं स त्यागी स च बुद्धिमान्

12.182.12

अहिंस्रः सर्वभूतानां मैत्रायणगतश्चरेत्
अविस्रम्भे न गन्तव्यं विस्रम्भे धारयेन्मनः

12.182.13

परिग्रहान्परित्यज्य भवेद्बुद्ध्या जितेन्द्रियः
अशोकं स्थानमातिष्ठेदिह चामुत्र चाभयम्

12.182.14

तपोनित्येन दान्तेन मुनिना संयतात्मना
अजितं जेतुकामेन भाव्यं सङ्गेष्वसङ्गिना

12.182.15

इन्द्रियैर्गृह्यते यद्यत्तत्तद्व्यक्तमिति स्थितिः
अव्यक्तमिति विज्ञेयं लिङ्गग्राह्यमतीन्द्रियम्

12.182.16

मनः प्राणे निगृह्णीयात्प्राणं ब्रह्मणि धारयेत्
निर्वाणादेव निर्वाणो न च किंचिद्विचिन्तयेत्
सुखं वै ब्राह्मणो ब्रह्म स वै तेनाधिगच्छति

12.182.17

शौचेन सततं युक्तस्तथाचारसमन्वितः
सानुक्रोशश्च भूतेषु तद्द्विजातिषु लक्षणम्

Translation — Kisari Mohan Ganguli

"Bharadwaja said, 'By what acts does one become a Brahmana? By what, a Kshatriya? O best of regenerate ones, by what acts again does one become a Vaisya or a Sudra? Tell me this, O foremost of speakers.'

"Bhrigu said, 'That person is called a Brahmana who has been sanctified by such rites as those called jata and others; who is pure in behaviour; who is engaged in studying the Vedas; who is devoted to the six well-known acts (of ablutions every morning and evening, silent recitation of mantras, pouring libations on the sacrificial fire, worshipping the deities, doing the duties of hospitality to guests, and offering food to the Viswedevas); who is properly observant of all pious acts; who never takes food without having offered it duly to gods and guests; who is filled with reverence for his preceptor; and who is always devoted to vows and truth. He is called a Brahmana in whom are truth, gifts, abstention from injury to others, compassion, shame, benevolence, 1 and penance. He who is engaged in the profession of battle, who studies the Vedas, who makes gifts (to Brahmanas) and takes wealth (from those he protects) is called a Kshatriya. He who earns fame from keep of cattle, who is employed in agriculture and the means of acquiring wealth, who is pure in behaviour and attends to the study of the Vedas, is called a Vaisya. 2 He who takes pleasure in eating every kind of food, who is engaged in doing every kind of work, who is impure in behaviour, who does not study the Vedas, and whose conduct is unclean, is said to be a Sudra. If these characteristics be observable in a Sudra, and if they be not found in a Brahmana, then such a Sudra is no Sudra, and, such a Brahmana is no Brahmana. By every means should cupidity and wrath be restrained. This as also self-restraint, are the highest results of Knowledge. Those two passions (viz., cupidity and wrath), should, with one's whole heart, be resisted. They make their appearance for destroying one's highest good. One should always protect one's prosperity from one's wrath, one's penances from pride; one's knowledge from honour and disgrace; and one's soul from error. That intelligent person, O regenerate one, who does all acts without desire of fruit, whose whole wealth exists for charity, and who performs the daily Homa, is a real Renouncer. 3 One should conduct oneself as a friend to all creatures, abstaining from all acts of injury. Rejecting the acceptance of all gifts, one

should, by the aid of one's own intelligence, be a complete master of one's passions. One should live in one's soul where there can be no grief. One would then have no fear here and attain to a fearless region hereafter. One should live always devoted to penances, and with all passions completely restrained; observing the vow of taciturnity, and with soul concentrated on itself; desirous of conquering the unconquered senses, and unattached in the midst of attachments. All things that can be perceived by the senses are called Manifest. All, however, that is Unmanifest, that is beyond the ken of the senses, that can be ascertained only by the subtile senses, should be sought to be known. 1 If there be no faith, one will never succeed in attaining to that subtile sense. Therefore, one should hold oneself in faith. The mind should be united with Prana, and Prana should then be held within Brahma. By dissociating oneself from all attachments, one may obtain absorption into Brahma. There is no need of attending to any other thing. A Brahmana can easily attain to Brahma by the path of Renunciation. The indications of a Brahmana are purity, good behaviour and compassion unto all creatures.'"

34:1 The word Ghrina may also mean aversion. Of course, here it would mean, if used in that sense, aversion for all unrighteous acts.

34:2 The first half of the first line of 6 is differently read in the Bombay edition. Both readings are noticed by Nilakantha. I have adhered to the Bengal reading, though the Bombay reading is clearer in sense. Visati is a transitive verb having Pratishtha or some such noun for its object. The literal meaning is He who acquires fame, etc.

34:3 Here the speaker describes the character of Karma-sannyasa (renunciation of acts). Samarambha generally means all kinds of acts. Here, however, only sacrifices and other scriptural rites are intended. I follow Nilakantha in rendering the second line, although the plain meaning would seem to be "who poureth everything in gift."

35:1 The gross world is perceivable by the ordinary senses. Behind the gross world is a subtile one which the subtile senses i.e., the senses when sharpened by yoga, can perceive. With death, the gross body alone is dissolved The subtile body or form, called the Linga-sarira, and made up of what is called the Tanmatras of the primal elements, remains. Even that retains all the characteristics of the world in an incipient form. The Linga-sarira also must be destroyed before absorption into Brahma can take place.

12.183.1

भृगुरुवाच
सत्यं ब्रह्म तपः सत्यं सत्यं सृजति च प्रजाः
सत्येन धार्यते लोकः स्वर्गं सत्येन गच्छति

12.183.2

अनृतं तमसो रूपं तमसा नीयते ह्यधः
तमोग्रस्ता न पश्यन्ति प्रकाशं तमसावृतम्

12.183.3

स्वर्गः प्रकाश इत्याहुर्नरकं तम एव च
सत्यानृतात्तदुभयं प्राप्यते जगतीचरैः

12.183.4

तत्र त्वेवंविधा वृत्तिर्लोके सत्यानृता भवेत्
धर्माधर्मौ प्रकाशश्च तमो दुःखं सुखं तथा

12.183.5

तत्र यत्सत्यं स धर्मो यो धर्मः स प्रकाशो यः प्रकाशस्तत्सुखमिति
तत्र यदनृतं सोऽधर्मो योऽधर्मस्तत्तमो यत्तमस्तद्दुःखमिति

12.183.6

अत्रोच्यते
शारीरैर्मानसैर्दुःखैः सुखैश्चाप्यसुखोदयैः
लोकसृष्टिं प्रपश्यन्तो न मुह्यन्ति विचक्षणाः

12.183.7

तत्र दुःखविमोक्षार्थं प्रयतेत विचक्षणः
सुखं ह्यनित्यं भूतानामिह लोके परत्र च

12.183.8

राहुग्रस्तस्य सोमस्य यथा ज्योत्स्ना न भासते
तथा तमोभिभूतानां भूतानां भ्रश्यते सुखम्

12.183.9

तत्खलु द्विविधं सुखमुच्यते शारीरं मानसं च
इह खल्वमुष्मिंश्च लोके सर्वारम्भप्रवृत्तयः सुखार्था अभिधीयन्ते
न ह्यतस्त्रिवर्गफलं विशिष्टतरमस्ति
स एष काम्यो गुणविशेषो धर्मार्थयोरारम्भस्तद्धेतुरस्योत्पत्तिः सुखप्रयोजना

12.183.10

भरद्वाज उवाच
यदेतद्भवताभिहितं सुखानां परमाः स्त्रिय इति तन्न गृह्णीमः
न ह्येषामृषीणां महति स्थितानामप्राप्य एष गुणविशेषो न चैनमभिलषन्ति
श्रूयते च भगवांस्त्रिलोककृद्ब्रह्मा प्रभुरेकाकी तिष्ठति
ब्रह्मचारी न कामसुखेष्वात्मानमवदधाति
अपि च भगवान्विश्वेश्वर उमापतिः काममभिवर्तमानमनङ्गत्वेन शममनयत्
तस्माद्ब्रूमो न महात्मभिरयं प्रतिगृहीतो न त्वेष तावद्विशिष्टो गुण इति नैतद्भगवतः प्रत्येमि
भगवता तूक्तं सुखानां परमाः स्त्रिय इति
लोकप्रवादोऽपि च भवति द्विविधः फलोदयः सुकृतात्सुखमवाप्यते दुष्कृताद्दुःखमिति
अत्रोच्यताम्

12.183.11

भृगुरुवाच
अनृतात्खलु तमः प्रादुर्भूतं तमोग्रस्ता अधर्ममेवानुवर्तन्ते न धर्मम्
क्रोधलोभमोहमानानृतादिभिरवच्छन्ना न खल्वस्मिँल्लोके न चामुत्र सुखमाप्नुवन्ति
विविधव्याधिगणोपतापैरवकीर्यन्ते
वधबन्धरोगपरिक्लेशादिभिश्च क्षुत्पिपासाश्रमकृतैरुपतापैरुपतप्यन्ते
चण्डवातात्युष्णातिशीतकृतैश्च प्रतिभयैः शारीरैर्दुःखैरुपतप्यन्ते
बन्धुधनविनाशविप्रयोगकृतैश्च मानसैः शोकैरभिभूयन्ते जरामृत्युकृतैश्चान्यैरिति

12.183.12

यस्त्वेतैः शारीरैर्मानसैर्दुःखैर्न स्पृश्यते स सुखं वेद
न चैते दोषाः स्वर्गे प्रादुर्भवन्ति
तत्र भवति खलु

12.183.13

सुसुखः पवनः स्वर्गे गन्धश्च सुरभिस्तथा
क्षुत्पिपासाश्रमो नास्ति न जरा न च पापकम्

12.183.14

नित्यमेव सुखं स्वर्गे सुखं दुःखमिहोभयम्
नरके दुःखमेवाहुः समं तु परमं पदम्

12.183.15

पृथिवी सर्वभूतानां जनित्री तद्विधाः स्त्रियः
पुमान्प्रजापतिस्तत्र शुक्रं तेजोमयं विदुः

12.183.16

इत्येतल्लोकनिर्माणं ब्रह्मणा विहितं पुरा
प्रजा विपरिवर्तन्ते स्वैः स्वैः कर्मभिरावृताः

Translation — Kisari Mohan Ganguli

"Bhrigu said, 'Truth is Brahma; Truth is Penance; it is Truth that creates all creatures. It is by Truth that the whole universe is upheld; and it is with the aid of Truth that one goes to heaven. Untruth is only another form of Darkness. It is Darkness that leads downwards. Those who are afflicted by Darkness and covered by it fail to behold the lighted regions of heaven. It has been said that Heaven is Light and that Hell is Darkness. The creatures that dwell in the universe may obtain both heaven and hell. In this world also, truth and untruth lead to opposite courses of conduct and opposite indications, such as Righteousness and Unrighteousness, light and darkness, pleasure and pain. Amongst these, that which is Truth is Righteousness; that which is Righteousness is Light; and that which is Light is Happiness. Similarly, that which is Untruth is Unrighteousness; that which is Unrighteousness is Darkness; and that which is Darkness is Sorrow or Misery. In this respect it is said that they that are possessed of wisdom, beholding that the world of lire is overwhelmed with sorrow, both bodily and mental, and with happiness that is sure to end in misery, never suffer themselves to be stupefied. He that is Wise will strive to rescue himself from sorrow. The happiness of living

creatures is unstable both here and hereafter. 1 The happiness of creatures that are overwhelmed by Darkness disappears like the splendour of the Moon when afflicted by Rahu. 2 Happiness is said to be of two kinds, viz., bodily and mental. Both in this and the other world, the visible and the invisible fruits (of action) are specified (in the Vedas) for the sake of happiness. 3 There is nothing more important than happiness and among the fruits or consequences of the triple aggregate. Happiness is desirable. It is an attribute of the Soul. Both Virtue and Profit are sought for its sake. Virtue is its root. This, indeed, is its origin. All acts have for their end the attainment of happiness.'

"Bharadwaja said, 'You have said that happiness is the highest object, I do not comprehend this. This attribute of the soul that (you say) is so desirable is not sought by the Rishis who are regarded to be engaged in something promising a higher reward. It is heard that the Creator of the three worlds, viz., the puissant Brahman, lives alone, observant of the vow of Brahmacharya. He never devotes himself to the happiness obtainable from the gratification of desire. Also, the divine Master of the universe, the lord of Uma, reduced Kama (the deity of desire) to extinction. For this reason, we say that happiness is not acceptable to high-souled people. Nor does it appear to be a high attribute of the Soul. I cannot put faith in what thy divine self has said, viz., that there is nothing higher than happiness. That there are two kinds of consequences in respect of our acts, viz., the springing of happiness from good acts and of sorrow from sinful, acts, is only a saying that is current in the world.'

"Bhrigu said, 'On this it is said as follows: from Untruth springs Darkness. They that are overwhelmed by Darkness pursue only Unrighteousness and not Righteousness, being overmastered by wrath, covetousness, malice, falsehood, and similar evils. They never obtain happiness either here or hereafter, On the other hand, they are afflicted by various kinds of disease and pain and trouble. They are also tortured by Death, imprisonment, and diverse other griefs of that kind, and by the sorrows, attending on hunger and thirst and toil. They are also pained by the numerous bodily griefs that arise from rain and wind and burning heat and exceeding cold. They are also overwhelmed by numerous mental griefs caused by loss of wealth and separation from friends, as also by griefs caused by decrepitude and death. They that are not touched by these diverse kinds of physical and mental afflictions, know what happiness is. These evils are never found in heaven. There delicious breezes blow. In heaven there is also perpetual fragrance. In heaven there is no hunger, no thirst, no decrepitude, no sin. In this world there is both happiness and misery. In hell there is only misery. Therefore,

happiness is the highest object of acquisition. The Earth is the progenitrix of all creatures. Females partake of her nature. The male animal is like Prajapati himself. The vital seed, it should be known, is the creative energy. In this way did Brahman ordain in days of old that the creation should go on. Each, affected by his own acts, obtains happiness or misery.'" 1

36:1 The felicity that is obtained in heaven is not everlasting, being limited in point of duration by the degree or measure of merit that is achieved here.

36:2 The Pauranic theory of both the solar and the lunar eclipse is that the Sun and the Moon are sought to be devoured by the Daitya, Rahu.

36:3 The sense seems to be that Vedas declare those fruits in order that men may strive for them when they lead to happiness.

37:1 Nearly the whole of this section is prose.

12.184.1

भरद्वाज उवाच
दानस्य किं फलं प्राहुर्धर्मस्य चरितस्य च
तपसश्च सुतप्तस्य स्वाध्यायस्य हुतस्य च

12.184.2

भृगुरुवाच
हुतेन शाम्यते पापं स्वाध्याये शान्तिरुत्तमा
दानेन भोग इत्याहुस्तपसा सर्वमाप्नुयात्

12.184.3

दानं तु द्विविधं प्राहुः परत्रार्थमिहैव च
सद्भ्यो यद्दीयते किंचित्तत्परत्रोपतिष्ठति

12.184.4

असत्सु दीयते यत्तु तद्दानमिह भुज्यते
यादृशं दीयते दानं तादृशं फलमाप्यते

12.184.5

भरद्वाज उवाच
किं कस्य धर्मचरणं किं वा धर्मस्य लक्षणम्
धर्मः कतिविधो वापि तद्भवान्वक्तुमर्हति

12.184.6

भृगुरुवाच
स्वधर्मचरणे युक्ता ये भवन्ति मनीषिणः
तेषां धर्मफलावाप्तिर्योऽन्यथा स विमुह्यति

12.184.7

भरद्वाज उवाच
यदेतच्चातुराश्रम्यं ब्रह्मर्षिविहितं पुरा
तेषां स्वे स्वे य आचारास्तान्मे वक्तुमिहार्हसि

12.184.8

भृगुरुवाच
पूर्वमेव भगवता लोकहितमनुतिष्ठता धर्मसंरक्षणार्थमाश्रमाश्चत्वारोऽभिनिर्दिष्टाः
तत्र गुरुकुलवासमेव तावत्प्रथममाश्रममुदाहरन्ति
सम्यगत्र शौचसंस्कारविनयनियमप्रणीतो विनीतात्मा उभे संध्ये भास्कराग्निदैवतान्युपस्थाय विहाय तन्द्रालस्ये गुरोरभिवादनवेदाभ्यासश्रवणपवित्रीकृतान्तरात्मा त्रिषवणमुपस्पृश्य ब्रह्मचर्याग्निपरिचरणगुरुशुश्रूषानित्यो भैक्षादिसर्वनिवेदितान्तरात्मा गुरुवचननिर्देशानुष्ठानाप्रतिकूलो गुरुप्रसादलब्धस्वाध्यायतत्परः स्यात्

12.184.9

भवति चात्र श्लोकः
गुरुं यस्तु समाराध्य द्विजो वेदमवाप्नुयात्
तस्य स्वर्गफलावाप्तिः सिध्यते चास्य मानसम्

12.184.10

गार्हस्थ्यं खलु द्वितीयमाश्रमं वदन्ति
तस्य समुदाचारलक्षणं सर्वमनुव्याख्यास्यामः
समावृत्तानां सदाराणां सहधर्मचर्याफलार्थिनां गृहाश्रमो विधीयते
धर्मार्थकामावाप्तिर्ह्यत्र त्रिवर्गसाधनमवेक्ष्यागर्हितेन कर्मणा धनान्यादाय स्वाध्यायप्रकर्षोपलब्धेन ब्रह्मर्षिनिर्मितेन वा अद्रिसारगतेन वा हव्यनियमाभ्यासदैवतप्रसादोपलब्धेन वा धनेन गृहस्थो गार्हस्थ्यं प्रवर्तयेत्
तद्धि सर्वाश्रमाणां मूलमुदाहरन्ति
गुरुकुलवासिनः परिव्राजका ये चान्ये संकल्पितव्रतनियमधर्मानुष्ठायिनस्तेषामप्यत एव भिक्षाबलिसंविभागाः प्रवर्तन्ते

12.184.11

वानप्रस्थानां द्रव्योपस्कार इति प्रायशः खल्वेते साधवः साधुपथ्यदर्शनाः स्वाध्यायप्रसङ्गिनस्तीर्थाभिगमनदेशदर्शनार्थं पृथिवीं पर्यटन्ति
तेषां प्रत्युत्थानाभिवादनानसूयावाक्प्रदानसौमुख्यशक्त्यासनशयनाभ्यवहारसत्क्रियाश्चेति

12.184.12

भवति चात्र श्लोकः
अतिथिर्यस्य भग्नाशो गृहात्प्रतिनिवर्तते
स दत्त्वा दुष्कृतं तस्मै पुण्यमादाय गच्छति

12.184.13

अपि चात्र यज्ञक्रियाभिर्देवताः प्रीयन्ते निवापेन पितरो वेदाभ्यासश्रवणधारणेन ऋषयः
अपत्योत्पादनेन प्रजापतिरिति

12.184.14

श्लोकौ चात्र भवतः
वत्सलाः सर्वभूतानां वाच्याः श्रोत्रसुखा गिरः
परिवादोपघातौ च पारुष्यं चात्र गर्हितम्

12.184.15

अवज्ञानमहंकारो दम्भश्चैव विगर्हितः
अहिंसा सत्यमक्रोधः सर्वाश्रमगतं तपः

12.184.16

अपि चात्र माल्याभरणवस्त्राभ्यङ्गगन्धोपभोगनृत्तगीतवादित्रश्रुतिसुखनयनाभिरामसंदर्शनानां प्राप्तिर्भक्ष्यभोज्यपेयलेह्यचोष्याणामभ्यवहार्याणां विविधानामुपभोगः स्वदारविहारसंतोषः कामसुखावाप्तिरिति

12.184.17

त्रिवर्गगुणनिर्वृत्तिर्यस्य नित्यं गृहाश्रमे
स सुखान्यनुभूयेह शिष्टानां गतिमाप्नुयात्

12.184.18

उञ्छवृत्तिर्गृहस्थो यः स्वधर्मचरणे रतः
त्यक्तकामसुखारम्भस्तस्य स्वर्गो न दुर्लभः

Translation — Kisari Mohan Ganguli

"Bharadwaja said, 'What has been said to be the consequence of gift? What of Righteousness? What of conduct? What of Penances well-performed? What of the study and recitation of the Vedas? And what of pouring libations upon the fire?'

'Bhrigu said, 'By pouring libations on the sacred fire, sin is burnt. By study of the Vedas one obtains blessed tranquillity. By gift, one obtains pleasure and articles of enjoyment. By Penances, one acquires blessed heaven. Gift is said to be of two kinds: gifts for the other world, and those for this. Whatever is given to the good attends the giver in the other world. Whatever is given to those that are not good produces consequences enjoyable here. The consequences of gifts are commensurate with the gifts themselves.'

"Bharadwaja said, 'What course of duties should be performed by whom? What also are the characteristics of duty? How many kinds of duty are there? It behoveth thee to tell me these.' 2

"Bhrigu said, 'Those wise men who are engaged in practising the duties laid down for them succeed in obtaining heaven as their reward. By doing otherwise people become guilty of folly.'

"Bharadwaja said, 'It behoveth thee to tell me about the four modes of life that were formerly laid down by Brahman, and the practices ordained for each of them.'

"Bhrigu said, 'In days of yore, the divine Brahman, for benefiting the world, and for the protection of righteousness, indicated four modes of life. 3 Amongst them, residence in the abode of the preceptor is mentioned as the first (in order of time). He who is in this mode of life should have his soul cleansed by purity of conduct, by Vedic rites, and by restraints and vows and humility. He should worship the morning and evening twilights, the Sun, his own sacred fire, and the deities. He should cast off procrastination and idleness. He should cleanse his soul by saluting his preceptor, by studying the Vedas, and by listening to his preceptor's instructions. He should perform

his ablutions thrice (viz., in the morning, noon, and evening). He should lead a life of celibacy; attend to his sacred fire; dutifully serve his preceptor; daily go out on a round of mendicancy (for supporting himself); and give ungrudgingly unto his preceptor the whole of what is obtained in alms. Willingly accomplishing everything that the commands of his preceptor may indicate, he should be ready to receive such Vedic instruction as his preceptor may give him as a favour. 1 On this subject there is a verse: That Brahmana who obtains his Veda by attending with reverence upon his preceptor, succeeds in attaining to heaven and obtains the fruition of all his desires. The domestic mode of life is called the second (in point of time). We shall explain to you all the pious acts and indications of that mode. Those who having completed their residence in the preceptor's abode return home, who are of pious conduct, who desire the fruits of a virtuous course of behaviour with spouses in their company, have this mode of life ordained for them. In it Virtue, Wealth, and Pleasure, may all be obtained. It is (thus) suited to the cultivation of the triple aggregate. Acquiring wealth by irreproachable acts, or with wealth of high efficacy which is obtained from recitation of the Vedas, or living upon such means as are utilised by the regenerate Rishis, 2 or with the produce of mountains and mines, or with the wealth represented by the offerings made in sacrifices and on the termination of vows and other observances, and those made unto deities, the householder should lead this mode of life. That mode of life is regarded as the root of all the others. They who are residents in the abodes of preceptors, they who lead lives of mendicancy, and others who live in the observance of vows and restraints to which they are pledged, derive from this mode the means they live upon, the offerings they make unto the Pitris and the deities, and, in short, their entire support. The third mode of life is called the Forest-life. For those that lead it, there is no storing of wealth and articles. 3 Generally, these pious and good men, subsisting upon good food, and engaged in studying the Vedas, roam ever the earth for journeying to tirthas and visiting diverse realms. Standing up, advancing forward, sweet speeches uttered in sincerity, gifts according to the measure of the giver's competence, offer of seats and beds of the best kind, and presents of excellent food, are some of the means for showing them regard.

[paragraph continues] On this subject there is a verse: If a guest turns away from a house with expectations unfulfilled, he is supposed to take away the merits of the householder and leave the latter all his misdeeds. Then again in the domestic mode of life the deities are gratified by sacrifices and other religious rites; the Pitris by the performance of obsequial rites; the Rishis by cultivation of (Vedic) knowledge, by listening to the instructions of preceptors, and by committing to memory the scriptures; and lastly the Creator by begetting children. 1 On this subject there are two verses: One in the observance of this mode of life should speak upon all creatures words breathing affection and agreeable to the ears. To give pain, to inflict mortifications, and harsh words, are all censurable. Insult, arrogance, and deceit, also should be avoided. Abstention from injury, truth, and absence of wrath, produce the merit of penances in all the (four) modes of life. In the domestic mode of life these are allowed, viz., the use and enjoyment of floral garlands, ornaments, robes, perfumed oils and unguents; enjoyment of pleasures derived from dancing and music, both vocal and instrumental, and all sights and scenes that are agreeable to the sight; the enjoyment of various kinds of viands and drinks belonging to the principal orders of edibles, viz., those that are swallowed, those that are lapped, those that are quaffed, and those that are sucked; and the enjoyment of pleasures derivable from sports and every kind of amusement and the gratification of desires. That man who in the observance of this mode of life seeks the acquisition of the triple aggregate (viz., Religion, Wealth, and Pleasure), with that of the great end of the three attributes of Goodness and Passion and Darkness, 2 enjoys great happiness here and at last attains to the end that is reserved for persons that are virtuous and good. 3 Even that householder who observes the duties of his mode of life by following the practice of picking up fallen grains of corn from the cracks of fields and who abandons sensual pleasure and attachment to action, does not find it difficult to obtain heaven.'"

37:2 It is difficult to understand in what senses the word Dharma is used in the three successive questions here.

37:3 In the first line the correct reading is Brahmana and not Brahmarshi. The answer attributed to Bhrigu settles this.

38:1 A pupil should never solicit his preceptor for instruction. He should attend only when the preceptor calls him. To this day, the rule is rigidly observed in all Tols throughout India. It should be added to the credit of those engaged in teaching that they very seldom neglect their pupils. The story is authentic of the grandfather of the great Baneswar Vidyalankar of Nuddea, himself as great a professor as Baneswar, of continuing to teach his pupils in the outer apartments even after receiving intelligence of his son's death within the inner apartments of the family dwelling. The fact is, he was utterly absorbed in his work, that when his good lady, moved by his apparent heartlessness, came out to tax him he answered her, in thorough absence of mind, saying, 'Well, do not be disturbed. If I do not weep for my son, I will do so for that grandchild in your arms.' The pupils at last recalled him to the realities of the hour.

38:2 i.e., by picking up fallen grains from the field after the crop has been cut away and removed by the owner.

38:3 Upaskara means renunciation.

39:1 It is generally said that by procreating offspring, one gratifies the Pitris or pays off the debt one owes to one's deceased ancestors. Here Bhrigu says that by that act one gratifies the Creator. The idea is the same that forms the root of the command laid on the Jews,--Go and multiply.

39:2 The end of these attributes is Moksha or Emancipation.

39:3 Sishta is explained by Nilakantha as one who has been properly instructed by wise Preceptors.

12.185.1

भृगुरुवाच
वानप्रस्थाः खलु ऋषिधर्ममनुसरन्तः पुण्यानि तीर्थानि नदीप्रस्रवणानि सुविविक्तेष्वरण्येषु मृगमहिषवराहसृमरगजाकीर्णेषु तपस्यन्तोऽनुसंचरन्ति
त्यक्तग्राम्यवस्त्राहारोपभोगा वन्यौषधिमूलफलपर्णपरिमितविचित्रनियताहाराः स्थानासनिनो भूमिपाषाणसिकताशर्करावालुकाभस्मशायिनः काशकुशचर्मवल्कलसंवृताङ्गाः केशश्मश्रुनखरोमधारिणो नियतकालोपस्पर्शना अस्कन्नहोमबलिकालानुष्ठायिनः समित्कुशकुसुमोपहारहोमार्जनलब्धविश्रामाः शीतोष्णपवननिष्टप्तविभिन्नसर्वत्वचो विविधनियमयोगचर्याविहितधर्मानुष्ठानहृतमांसशोणितास्त्वगस्थिभूता धृतिपराः सत्त्वयोगाच्छरीराण्युद्वहन्ति

12.185.2

यस्त्वेतां नियतश्चर्यां ब्रह्मर्षिविहितां चरेत्
स दहेदग्निवद्दोषाञ्जयेल्लोकांश्च दुर्जयान्

12.185.3

परिव्राजकानां पुनराचारस्तद्यथा
विमुच्याग्निधनकलत्रपरिबर्हसङ्गानात्मनः स्नेहपाशानवधूय परिव्रजन्ति समलोष्टाश्मकाञ्चनास्त्रिवर्गप्रवृत्तेष्वारम्भेष्वसक्तबुद्धयोऽरिमित्रोदासीनेषु तुल्यवृत्तयः स्थावरजरायुजाण्डजस्वेदजोद्भिज्जानां भूतानां वाङ्मनःकर्मभिरनभिद्रोहिणोऽनिकेताः पर्वतपुलिनवृक्षमूलदेवतायतनान्यनुचरन्तो वासार्थमुपेयुर्नगरं ग्रामं वा नगरे पञ्चरात्रिका ग्रामैकरात्रिकाः
प्रविश्य च प्राणधारणमात्रार्थं द्विजातीनां भवनान्यसंकीर्णकर्मणामुपतिष्ठेयुः पात्रपतितायाचितभैक्षाः कामक्रोधदर्पमोहलोभकार्पण्यदम्भपरिवादाभिमानहिंसानिवृत्ता इति

12.185.4

भवति चात्र श्लोकः
अभयं सर्वभूतेभ्यो दत्त्वा चरति यो मुनिः
न तस्य सर्वभूतेभ्यो भयमुत्पद्यते क्वचित्

12.185.5

कृत्वाग्निहोत्रं स्वशरीरसंस्थं; शारीरमग्निं स्वमुखे जुहोति
यो भैक्षचर्योपगतैर्हविर्भि;श्चिताग्निनां स व्यतियाति लोकान्

12.185.6

मोक्षाश्रमं यः कुरुते यथोक्तं; शुचिः सुसंकल्पितबुद्धियुक्तः
अनिन्धनं ज्योतिरिव प्रशान्तं; स ब्रह्मलोकं श्रयते द्विजातिः

12.185.7

भरद्वाज उवाच
अस्माल्लोकात्परो लोकः श्रूयते नोपलभ्यते
तमहं ज्ञातुमिच्छामि तद्भवान्वक्तुमर्हति

12.185.8

भृगुरुवाच
उत्तरे हिमवत्पार्श्वे पुण्ये सर्वगुणान्विते
पुण्यः क्षेम्यश्च काम्यश्च स वरो लोक उच्यते

12.185.9

तत्र ह्यपापकर्माणः शुचयोऽत्यन्तनिर्मलाः
लोभमोहपरित्यक्ता मानवा निरुपद्रवाः

12.185.10

स स्वर्गसदृशो देशस्तत्र ह्युक्ताः शुभा गुणाः
काले मृत्युः प्रभवति स्पृशन्ति व्याधयो न च

12.185.11

न लोभः परदारेषु स्वदारनिरतो जनः
न चान्योन्यवधस्तत्र द्रव्येषु न च विस्मयः
परोक्षधर्मो नैवास्ति संदेहो नापि जायते

12.185.12

कृतस्य तु फलं तत्र प्रत्यक्षमुपलभ्यते
शय्यायानासनोपेताः प्रासादभवनाश्रयाः
सर्वकामैर्वृताः केचिद्धेमाभरणभूषिताः

12.185.13

प्राणधारणमात्रं तु केषांचिदुपपद्यते
श्रमेण महता केचित्कुर्वन्ति प्राणधारणम्

12.185.14

इह धर्मपराः केचित्केचिन्नैकृतिका नराः
सुखिता दुःखिताः केचिन्निर्धना धनिनोऽपरे

12.185.15

इह श्रमो भयं मोहः क्षुधा तीव्रा च जायते
लोभश्चार्थकृतो नॄणां येन मुह्यन्ति पण्डिताः

12.185.16

इह चिन्ता बहुविधा धर्माधर्मस्य कर्मणः
यस्तद्वेदोभयं प्राज्ञः पाप्मना न स लिप्यते

12.185.17

सोपधं निकृतिः स्तेयं परिवादोऽभ्यसूयता
परोपघातो हिंसा च पैशुन्यमनृतं तथा

12.185.18

एतानासेवते यस्तु तपस्तस्य प्रहीयते
यस्त्वेतान्नाचरेद्विद्वांस्तपस्तस्याभिवर्धते

12.185.19

कर्मभूमिरियं लोक इह कृत्वा शुभाशुभम्
शुभैः शुभमवाप्नोति कृत्वाशुभमतोऽन्यथा

12.185.20

इह प्रजापतिः पूर्वं देवाः सर्षिगणास्तथा
इष्ट्वेष्टतपसः पूता ब्रह्मलोकमुपाश्रिताः

12.185.21

उत्तरः पृथिवीभागः सर्वपुण्यतमः शुभः
इहत्यास्तत्र जायन्ते ये वै पुण्यकृतो जनाः

12.185.22

असत्कर्माणि कुर्वन्तस्तिर्यग्योनिषु चापरे
क्षीणायुषस्तथैवान्ये नश्यन्ति पृथिवीतले

12.185.23

अन्योन्यभक्षणे सक्ता लोभमोहसमन्विताः
इहैव परिवर्तन्ते न ते यान्त्युत्तरां दिशम्

12.185.24

ये गुरूनुपसेवन्ते नियता ब्रह्मचारिणः
पन्थानं सर्वलोकानां ते जानन्ति मनीषिणः

12.185.25

इत्युक्तोऽयं मया धर्मः संक्षेपाद्ब्रह्मनिर्मितः
धर्माधर्मौ हि लोकस्य यो वै वेत्ति स बुद्धिमान्

12.185.26

भीष्म उवाच
इत्युक्तो भृगुणा राजन्भरद्वाजः प्रतापवान्
भृगुं परमधर्मात्मा विस्मितः प्रत्यपूजयत्

12.185.27

एष ते प्रभवो राजञ्जगतः संप्रकीर्तितः
निखिलेन महाप्राज्ञ किं भूयः श्रोतुमिच्छसि

Translation — Kisari Mohan Ganguli

"Bhrigu said, 'Forest recluses seeking the acquisition of virtue go to sacred waters and rivers and springs, and undergo penances in lone and secluded woods abounding with deer and buffaloes and boars and tigers and wild

elephants. They forsake all kinds of robes and food and enjoyments for which people living in society have a taste. They subsist abstemiously upon wild herbs and fruits and roots and leaves of diverse kinds. The bare ground is their seat. They lie down on the bare earth or rocks or pebbles or gravel or sand or ashes. They cover their limbs with grass and animal skins and barks of trees. They never shave their heads and beards or pare their nails. They perform their ablutions at regular intervals. They pour libations on the ground, as also on the sacred fire at the proper time without fail. They never enjoy any rest till completion of their daily gathering of the sacred fuel (for their homa fires) and sacred grass and flowers (for sacrifice and worship) and till they have swept and rubbed clean (their sacrificial altars). They bear without the least regard cold and heat, and rain and wind, and, therefore, the skin of their bodies is cracked all over; and in consequence of observing and laying down for themselves various kinds of rites and vows and acts, their flesh and blood and skin and bones become emaciated. 1 Endued with great patience and fortitude, they live, always practising the quality of goodness. That person who, with restrained soul, observes such a course of duties originally ordained by regenerate Rishis, burns all his sins like fire and obtains regions of felicity difficult of attainment.'

"I shall now describe the conduct of those called Parivrajakas. That is as follows: freeing themselves from attachment to the sacred fire, wealth, spouse and children, and robes, seats, beds, and such other objects of enjoyment, and breaking the bonds of affection, they roam about, regarding with an equal eye a clump of earth or rock and gold. They never set their hearts on the acquisition or enjoyment of the triple aggregate. They cast an equal eye on foes and friends and neutrals or strangers. They never injure, in thought, word, or deed, immobile things or creatures that are viviparous, or oviparous or born of filth, or called vegetables. They have no homes. They roam over hills and mountains, upon shores of rivers or seas, under shades of trees, and among temples of deities. They may go to towns or villages for residence. In a town, however, they should not live for more than five nights, while in a village their residence should never exceed one night. Entering a town or a village, they should, for the support of life, repair to the abodes of only Brahmanas of liberal deeds. 2 They should never ask for any alms except what is thrown into the (wooden) bowls they carry. They should free themselves from lust, wrath, pride, cupidity, delusion, miserliness, deceit, slander, vanity, and injury to living creatures. On this subject there are some verses: that person, who, observing the vow of taciturnity, roveth without giving any creature cause of fear, is never inspired with any fear himself by any

creature. That learned person who performs the Agnihotra (not by kindling of, external fire but) with the aid of the fire that is his own body, indeed, who poureth libations into his own mouth and upon the fire that exists in his own body, succeeds in attaining to numerous regions of felicity in consequence of that fire being fed with such libations obtained by a life of eleemosynation. That person of regenerate birth who observes in the aforesaid way this mode of life having Emancipation for its end, with a pure heart and with an understanding freed from resolution, attains to Brahma after the manner of a tranquil ray of light that is not fed by any blazing fuel.'

"Bharadwaja said, 'Beyond this region (that we inhabit) there is a region that we have heard of but never seen. I desire to know all about it. It behoveth thee to describe it to me.'

"Bhrigu said, 'Towards the north, on the other side of Himavat, which is sacred and possessed of every merit, there is a region that is sacred, blessed, and highly desirable. That is called the other world. 1 The men that inhabit that region are righteous in act, pious, of pure hearts, freed from cupidity and errors of judgment, and not subject to afflictions of any kind. That region is, indeed, equal to heaven, possessed as it is of such excellent attributes. Death comes there at the proper season. Diseases never touch the inhabitants. 2 Nobody cherishes any desire for the wives of other people. Every one is devoted to his own wife. These people do not afflict or kill one another, or covet one another's things. There no sin occurs, no doubt arises. 3 There the fruits of all (religious) acts are visible. There some enjoy seats and drinks and viands of the best kind, and live within palaces and mansions. There some, adorned with ornaments of gold, surround themselves with every article of enjoyment. There are, again, some that eat very abstemiously, for only keeping body and soul together. There some, with great toil, seek to hold the life-breaths. 4 Here (in this region that is inhabited by us), some men are devoted to righteousness and some to deceit. Some are happy and some miserable; some are poor and some rich. Here toil, and fear and delusion, and painful hunger make their appearance. Here cupidity for wealth is also seen, a passion that stupefies even those that are learned amongst men. Here diverse opinions prevail, broached by those that do deeds which are righteous or sinful. That man possessed of wisdom who knows all those opinions which may be divided into two kinds, is never stained by sin. Deceit With fraud, theft, slander, malice, oppression, injury, treachery, and untruth,

and vices that detract from the merit of his penances who practises them. He, on the other hand, possessed of learning, who avoids them, finds the merit of his penances increased. Here there is much reflection about acts that are righteous and those that are unrighteous. This region that we inhabit is the field of action. Having done good and evil here, one obtains good for his good acts and evil for acts that are evil. 1 Here the very Creator in days of yore, and all the gods with the Rishis, having performed proper penances, become cleansed and attain to Brahma. 2 The northern portion of the earth is highly auspicious and sacred. Those belonging to this region (that we inhabit) that are doers of righteous deeds or that show regard for yoga, become born in that region. Others (that are of a different disposition) take their births in the intermediate species. Some again, when their allotted periods run out, become lost on earth. 3 Employed in feeding upon one another and stained by cupidity and delusion, these mea return to this very region without being able to go (after death) to that northern region. Those men of wisdom who with vows and observant of Brahmacharyya listen with veneration to the instructions of preceptors, succeed in knowing the ends reserved for all classes of men. I have now told thee in brief the course of duties ordained by Brahman. He, indeed, is said to be possessed of intelligence who knows what is righteousness and what its reverse in this world.'

"Bhishma continued, 'Thus, O king, did Bhrigu speak unto Bharadwaja of great energy. Of soul highly virtuous, the latter became filled with wonder and worshipped the great sage with veneration. Thus, O monarch, the origin of the universe has been narrated to thee in detail. What, O thou of great wisdom, dost thou wish to hear after this?"'

40:1 Niyama is explained by the commentator as a rite; upayoga as a vow about food; charyya as an act like visiting sacred waters; vihita is vidhana.

40:2 The Hindus had no poor laws. The injunctions of their scriptures have always sufficed to maintain the poor, particularly their religious mendicants. The mendicants themselves are restrained from disturbing the householders often. None again save the well-to-do were to be visited by the mendicants, so that men of scanty means might not be compelled to support the recluses.

41:1 The words used by Bharadwaja in the question are capable of being construed as an enquiry after the next world. Bhrigu also, in his answer, uses the word Paro lokah. The reference to Himavat, therefore, is explained by the commentator as metaphorical. The whole answer of Bhrigu, however, leaves little room for doubt that the sage speaks of a region on earth and not in the invisible world after death.

41:2 Nilakantha would read amritya for mritya. It is a forced correction for keeping up the metaphorical sense.

41:3 All knowledge there is certain.

41:4 i.e., to practise yoga. The Bengal reading is dharanam. The commentator goes or explaining all the verses as metaphorical. Considerable ingenuity is displayed by him, and he even cites the Srutis in support.

42:1 This at least is a verse that evidently refers to the other or the next world, and, therefore, lends colour to the supposition that throughout the whole passage, it is the next world and no fictitious region north of the Himalayas that is described. Some western scholars think that a verbal translation is all that is necessary. Such passages, however, are incapable of being so rendered. The translator must make his choice of, either taking the verses in a plain or a metaphorical sense. If he inclines towards the latter, he cannot possibly give a verbal version. The genius of the two tongues are quite different.

42:2 Pushkara in Rajputanah is supposed to be the spot where Brahman underwent his penances.

42:3 The Burdwan translator makes a mess of this verse 21 runs into 22 as explained by the commentator. K.P. Singha avoids the blunder, although in rendering the last line of 22 he becomes rather inaccurate.

12.186.1

युधिष्ठिर उवाच
आचारस्य विधिं तात प्रोच्यमानं त्वयानघ
श्रोतुमिच्छामि धर्मज्ञ सर्वज्ञो ह्यसि मे मतः

12.186.2

भीष्म उवाच
दुराचारा दुर्विचेष्टा दुष्प्रज्ञाः प्रियसाहसाः
असन्तो ह्यभिविख्याताः सन्तश्चाचारलक्षणाः

12.186.3

पुरीषं यदि वा मूत्रं ये न कुर्वन्ति मानवाः
राजमार्गे गवां मध्ये धान्यमध्ये च ते शुभाः

12.186.4

शौचमावश्यकं कृत्वा देवतानां च तर्पणम्
धर्ममाहुर्मनुष्याणामुपस्पृश्य नदीं तरेत्

12.186.5

सूर्यं सदोपतिष्ठेत न स्वप्याद्भास्करोदये
सायं प्रातर्जपन्संध्यां तिष्ठेत्पूर्वां तथापराम्

12.186.6

पञ्चार्द्रो भोजनं कुर्यात्प्राङ्मुखो मौनमास्थितः
न निन्देदन्नभक्ष्यांश्च स्वाद्वस्वादु च भक्षयेत्

12.186.7

नार्द्रपाणिः समुत्तिष्ठेन्नार्द्रपादः स्वपेन्निशि
देवर्षिनारदप्रोक्तमेतदाचारलक्षणम्

12.186.8

शुचिकाममनड्वाहं देवगोष्ठं चतुष्पथम्
ब्राह्मणं धार्मिकं चैव नित्यं कुर्यात्प्रदक्षिणम्

12.186.9

अतिथीनां च सर्वेषां प्रेष्याणां स्वजनस्य च
सामान्यं भोजनं भृत्यैः पुरुषस्य प्रशस्यते

12.186.10

सायं प्रातर्मनुष्याणामशनं देवनिर्मितम्
नान्तरा भोजनं दृष्टमुपवासी तथा भवेत्

12.186.11

होमकाले तथा जुह्वन्नृतुकाले तथा व्रजन्
अनन्यस्त्रीजनः प्राज्ञो ब्रह्मचारी तथा भवेत्

12.186.12

अमृतं ब्राह्मणोच्छिष्टं जनन्या हृदयं कृतम्
उपासीत जनः सत्यं सत्यं सन्त उपासते

12.186.13

यजुषा संस्कृतं मांसं निवृत्तो मांसभक्षणात्
न भक्षयेद्वृथामांसं पृष्ठमांसं च वर्जयेत्

12.186.14

स्वदेशे परदेशे वा अतिथिं नोपवासयेत्
काम्यं कर्मफलं लब्ध्वा गुरूणामुपपादयेत्

12.186.15

गुरुभ्य आसनं देयं कर्तव्यं चाभिवादनम्
गुरूनभ्यर्च्य युज्यन्ते आयुषा यशसा श्रिया

12.186.16

नेक्षेतादित्यमुद्यन्तं न च नग्नां परस्त्रियम्
मैथुनं समये धर्म्यं गुह्यं चैव समाचरेत्

12.186.17

तीर्थानां हृदयं तीर्थं शुचीनां हृदयं शुचिः
सर्वमार्यकृतं शौचं वालसंस्पर्शनानि च

12.186.18

दर्शने दर्शने नित्यं सुखप्रश्नमुदाहरेत्
सायं प्रातश्च विप्राणां प्रदिष्टमभिवादनम्

12.186.19

देवगोष्ठे गवां मध्ये ब्राह्मणानां क्रियापथे
स्वाध्याये भोजने चैव दक्षिणं पाणिमुद्धरेत्

12.186.20

पण्यानां शोभनं पण्यं कृषीणां बाद्यते कृषिः
बहुकारं च सस्यानां वाह्ये वाह्यं तथा गवाम्

12.186.21

संपन्नं भोजने नित्यं पानीये तर्पणं तथा
सुशृतं पायसे ब्रूयाद्यवाग्वां कृसरे तथा

12.186.22

श्मश्रुकर्मणि संप्राप्ते क्षुते स्नानेऽथ भोजने
व्याधितानां च सर्वेषामायुष्यमभिनन्दनम्

12.186.23

प्रत्यादित्यं न मेहेत न पश्येदात्मनः शकृत्
सुतस्त्रिया च शयनं सहभोज्यं च वर्जयेत्

12.186.24

त्वंकारं नामधेयं च ज्येष्ठानां परिवर्जयेत्
अवराणां समानानामुभयेषां न दुष्यति

12.186.25

हृदयं पापवृत्तानां पापमाख्याति वैकृतम्
ज्ञानपूर्वं विनश्यन्ति गूहमाना महाजने

12.186.26

ज्ञानपूर्वं कृतं पापं छादयन्त्यबहुश्रुताः
नैनं मनुष्याः पश्यन्ति पश्यन्ति त्रिदिवौकसः

12.186.27

पापेन हि कृतं पापं पापमेवानुवर्तते
धार्मिकेण कृतो धर्मः कर्तारमनुवर्तते

12.186.28

पापं कृतं न स्मरतीह मूढो; विवर्तमानस्य तदेति कर्तुः
राहुर्यथा चन्द्रमुपैति चापि; तथाबुधं पापमुपैति कर्म

12.186.29

आशया संचितं द्रव्यं यत्काले नेह भुज्यते
तद्बुधा न प्रशंसन्ति मरणं न प्रतीक्षते

12.186.30

मानसं सर्वभूतानां धर्ममाहुर्मनीषिणः
तस्मात्सर्वेषु भूतेषु मनसा शिवमाचरेत्

12.186.31

एक एव चरेद्धर्मं नास्ति धर्मे सहायता
केवलं विधिमासाद्य सहायः किं करिष्यति

12.186.32

देवा योनिर्मनुष्याणां देवानाममृतं दिवि
प्रेत्यभावे सुखं धर्माच्छश्वत्तैरुपभुज्यते

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'I think, O grandsire, that thou art acquainted with everything, O thou that art conversant with duties. I desire to hear thee discourse to me, O sinless one, of the ordinances about conduct.'

"Bhishma said, 'They that are of bad conduct, of bad acts, of wicked understanding, and excessive rashness, are called evil or wicked men. They, however, that are called good are distinguished by purity of conduct and practices. They are good men who never answer calls of nature on the high roads, in cow-pens, or in fields overgrown with paddy. Having finished the necessary acts one should perform his ablutions in river-water and gratify the deities with oblations of water. This is said to be the duty of all men. Surya should be always worshipped. One should not sleep after sunrise. Morning and evening the prayers (ordained in the scriptures) should be said, sitting with face turned towards the east and towards the west respectively. Washing the five limbs, 1 one should eat silently with face turned towards the east. One should never disparage the food which one is to eat. One should eat food that is good to the taste. After eating one should wash one's hands and rise. 2 One should never go to sleep at night with wet feet. The celestial Rishi Narada said that these are indications of good conduct. One should every day circumambulate a sacred spot, a bull, a sacred image, a cow-pen, a place where four roads meet, a pious Brahmana, and sacred tree. One should not make distinctions between one's guests and attendants and kinsmen in matters of food. Equality (in this respect) with servants is applauded. Eating (twice a day) in the morning and evening is an ordinance of the gods. It is not laid down that one should eat (once more) at any intermediate period. He who eats according to this rule acquires the merit of a fast. 3 At the hours ordained for Homa one should pour libations on the sacred fire. Without seeking the companionship of other people's wives, the man of wisdom who seeks his own wife in her season acquires the merit of Brahmacharyya. The remnants of a Brahmana's dish are like ambrosia. They are like the lacteal sustenance that is yielded by the mother's breast. People highly prize those remnants. The good, by eating them attain to Brahma. He who pounds turf to clay (for making sacrificial altars), or he who cuts grass (for making sacrificial fuel), or he who uses his nails only (and not weapons of any kind) for eating (sanctified meat), or he who always subsists on the remnants of Brahmana's dishes, or he who acts, induced by desire for reward, has not to live long in the world. 4 One who has abstained from meat (under any vow) should not take meat even if it be sanctified with mantras from the Yajurveda. One should also avoid the flesh about the vertebral

column (of any animal) and the flesh of animals not slain in sacrifices. 1 Whether at one's own place or in a strange land, one should never cause one's guest to fast. Having obtained alms and other fruits of optional acts, one should offer them to one's seniors. One should offer seats to one's seniors and salute them with respect. By worshipping one's seniors, one obtains long life, fame, and prosperity. One should never behold the Sun at the moment of rising, nor should one turn one's gaze towards a naked woman that is another man's spouse. Congress with one's wife (in her season) is not sinful but it is an act that should always be done in privacy. The heart of all sacred spots and shrines is the Preceptor. The heart of all pure and cleansing things is Fire. All acts done by a good and pious person are good and laudable, including even the touching of the hair of a cow's tail. Every time one meets with another, one should make polite enquiries. The saluting of Brahmanas every morning and evening is ordained. In temples of gods, amid cows, in performing the rites of religion laid down for Brahmanas, in reading the Vedas, and in eating, the right hand should be raised. 2 The worship of Brahmanas, morning and evening, according to due rites, produces great merit. In consequence of such worship the stock-in-trade of the merchant, become abundant and the produce of the agriculturist. Great also becomes the yield of all kinds of corn and the supply of all articles that the senses can enjoy becomes copious. When giving eatables to another (seated at his dish), one should say, 'Is it sufficient?' When presenting drink, one should ask, 'Will it gratify,' and when giving sweetened milk and rice, or sugared gruel of barley, or milk with sesame or pease, one should ask 'Has it fallen?' 3 After shaving, after spitting, after bathing, and after eating, people should worship Brahmanas with reverence, Such worship is sure to bestow longevity on sickly men. One should not pass urine with face turned towards the sun, nor should one see one's own excreta. One should not lie on the same bed with a woman, nor eat with her. In addressing seniors one should never apply the pronoun you to them or take their names. Thouing or the taking of names is not censurable in addressing inferiors or equals in age. 4 The hearts of sinful men betray the sins committed by them. Those sinful men that conceal their conscious sins from good men meet with destruction. Only ignorant fools seek to conceal the sins which they commit consciously. It is true that human beings do not see those sins but the gods see them. A sin concealed by another sin leads to fresh sins. An act of merit, again, if concealed by an act of merit, increases the merit. The acts of a

virtuous man always follow in the wake of virtue. A man destitute of understanding never thinks of the sins committed by him. Those sins, however, overtake the doer that has fallen away from the scriptures. As Rahu comes to Chandra (at his proper time), those sinful acts come to the foolish man. 1 The objects that are stored with expectation are scarcely enjoyed. Such storing is never applauded by the wise, for death waits for no one (but snatches his prey whether the latter be ready or unready). The wise have said that the righteousness of all creatures is an attribute of the mind. For this reason, one should, in one's mind, do good to all. 2 One should practise virtue singly. In the practice of virtue one has no need for the help of others. If one obtains only the ordinances of the scriptures, what can an associate do? 3 Righteousness is the origin of mankind. Righteousness is the ambrosia of the gods. After death, men enjoy, through Righteousness, eternal happiness.'

43:1 The five limbs which should be washed before eating are the two feet, the two hands, and the face.

43:2 This may be a general direction for washing one's hand after eating; or, it may refer to the final Gandusha, i.e., the act of taking a little water in the right hand, raising it to the lips, and throwing it down, repeating a short formula.

43:3 The Burdwan translator has misunderstood this verse completely.

43:4 It is difficult to understand what this verse means. Nilakantha proposes two different kinds of interpretation. What then is Sankusuka or Sanku cuka? The above version is offered tentatively. The commentator imagines that the true sense of the verse is that it declares such men to be unable to attain to Mahadayu which is Brahma and not long life.

44:1 Prishtamangsa is explained by the commentator as 'the meat forming the remnant of a Sraddha offering.' I do not see the necessity of discarding the obvious meaning.

44:2 in the sense of being moved or used. The commentator adds that the sacred thread also should be wound round the thumb, as the Grihyasutras declare.

44:3 In every instance, the person who receives should say--'All-sufficient' 'Gratify to the fill', and 'Has fallen copiously' or words to that effect. Krisara or Kricara is food made of rice and pease, or rice and sesame; probably what is now called Khichree.

44:4 The polite form of address is Bhavan. It is in the third person singular. The second person is avoided, being too direct.

45:1 It is not plain in what way the sinful acts come to the sinner. The Hindu idea, of course, is that the consequences of those deeds visit the doer without fail. This verse, however, seems to say that the recollection of those sins forces itself upon the sinner and makes him miserable in spite of himself.

45:2 The Hindu moralist, in this verse, declares the same high morality that Christ himself preached. Merit or sin, according to him, does not depend on the overt act alone. Both depend on the mind. Hence the injunction against even mentally harming others.

45:3 The sense seems to be that if one succeeds in ascertaining the ordinances about virtue or Piety, but if the mind be sinful, no associate can be of any help. The mind alone is the cause of virtue and piety.

12.187.1

युधिष्ठिर उवाच
अध्यात्मं नाम यदिदं पुरुषस्येह चिन्त्यते
यदध्यात्मं यतश्चैतत्तन्मे ब्रूहि पितामह

12.187.2

भीष्म उवाच
अध्यात्ममिति मां पार्थ यदेतदनुपृच्छसि
तद्व्याख्यास्यामि ते तात श्रेयस्करतरं सुखम्

12.187.3

यज्ज्ञात्वा पुरुषो लोके प्रीतिं सौख्यं च विन्दति
फललाभश्च सद्यः स्यात्सर्वभूतहितं च तत्

12.187.4

पृथिवी वायुराकाशमापो ज्योतिश्च पञ्चमम्
महाभूतानि भूतानां सर्वेषां प्रभवाप्ययौ

12.187.5

ततः सृष्टानि तत्रैव तानि यान्ति पुनः पुनः
महाभूतानि भूतेषु सागरस्योर्मयो यथा

12.187.6

प्रसार्य च यथाङ्गानि कूर्मः संहरते पुनः
तद्वद्भूतानि भूतात्मा सृष्ट्वा संहरते पुनः

12.187.7

महाभूतानि पञ्चैव सर्वभूतेषु भूतकृत्
अकरोत्तेषु वैषम्यं तत्तु जीवोऽनु पश्यति

12.187.8

शब्दः श्रोत्रं तथा खानि त्रयमाकाशयोनिजम्
वायोस्त्वक्स्पर्शचेष्टाश्च वागित्येतच्चतुष्टयम्

12.187.9

रूपं चक्षुस्तथा पक्तिस्त्रिविधं तेज उच्यते
रसः क्लेदश्च जिह्वा च त्रयो जलगुणाः स्मृताः

12.187.10

घ्रेयं घ्राणं शरीरं च ते तु भूमिगुणास्त्रयः
महाभूतानि पञ्चैव षष्ठं तु मन उच्यते

12.187.11

इन्द्रियाणि मनश्चैव विज्ञानान्यस्य भारत
सप्तमी बुद्धिरित्याहुः क्षेत्रज्ञः पुनरष्टमः

12.187.12

चक्षुरालोकनायैव संशयं कुरुते मनः
बुद्धिरध्यवसायाय क्षेत्रज्ञः साक्षिवत्स्थितः

12.187.13

ऊर्ध्वं पादतलाभ्यां यदर्वागूर्ध्वं च पश्यति
एतेन सर्वमेवेदं विद्ध्यभिव्याप्तमन्तरम्

12.187.14

पुरुषे चेन्द्रियाणीह वेदितव्यानि कृत्स्नशः
तमो रजश्च सत्त्वं च विद्धि भावांस्तदाश्रयान्

12.187.15

एतां बुद्ध्वा नरो बुद्ध्या भूतानामागतिं गतिम्
समवेक्ष्य शनैश्चैव लभते शममुत्तमम्

12.187.16

गुणान्नेनीयते बुद्धिर्बुद्धिरेवेन्द्रियाण्यपि
मनःषष्ठानि सर्वाणि बुद्ध्यभावे कुतो गुणाः

12.187.17

इति तन्मयमेवैतत्सर्वं स्थावरजङ्गमम्
प्रलीयते चोद्भवति तस्मान्निर्दिश्यते तथा

12.187.18

येन पश्यति तच्चक्षुः शृणोति श्रोत्रमुच्यते
जिघ्रति घ्राणमित्याहू रसं जानाति जिह्वया

12.187.19

त्वचा स्पृशति च स्पर्शान्बुद्धिर्विक्रियतेऽसकृत्
येन संकल्पयत्यर्थं किंचिद्भवति तन्मनः

12.187.20

अधिष्ठानानि बुद्धेर्हि पृथगर्थानि पञ्चधा
पञ्चेन्द्रियाणि यान्याहुस्तान्यदृश्योऽधितिष्ठति

12.187.21

पुरुषाधिष्ठिता बुद्धिस्त्रिषु भावेषु वर्तते
कदाचिल्लभते प्रीतिं कदाचिदनुशोचति

12.187.22

न सुखेन न दुःखेन कदाचिदपि वर्तते
एवं नराणां मनसि त्रिषु भावेष्ववस्थिता

12.187.23

सेयं भावात्मिका भावांस्त्रीनेतान्नातिवर्तते
सरितां सागरो भर्ता महावेलामिवोर्मिमान्

12.187.24

अतिभावगता बुद्धिर्भावे मनसि वर्तते
प्रवर्तमानं हि रजस्तद्भावमनुवर्तते

12.187.25

इन्द्रियाणि हि सर्वाणि प्रदर्शयति सा सदा
प्रीतिः सत्त्वं रजः शोकस्तमो मोहश्च ते त्रयः

12.187.26

ये ये च भावा लोकेऽस्मिन्सर्वेष्वेतेषु ते त्रिषु
इति बुद्धिगतिः सर्वा व्याख्याता तव भारत

12.187.27

इन्द्रियाणि च सर्वाणि विजेतव्यानि धीमता
सत्त्वं रजस्तमश्चैव प्राणिनां संश्रिताः सदा

12.187.28

त्रिविधा वेदना चैव सर्वसत्त्वेषु दृश्यते
सात्त्विकी राजसी चैव तामसी चेति भारत

12.187.29

सुखस्पर्शः सत्त्वगुणो दुःखस्पर्शो रजोगुणः
तमोगुणेन संयुक्तौ भवतोऽव्यावहारिकौ

12.187.30

तत्र यत्प्रीतिसंयुक्तं काये मनसि वा भवेत्
वर्तते सात्त्विको भाव इत्यवेक्षेत तत्तदा

12.187.31

अथ यद्दुःखसंयुक्तमतुष्टिकरमात्मनः
प्रवृत्तं रज इत्येव तन्नसंरभ्य चिन्तयेत्

12.187.32

अथ यन्मोहसंयुक्तमव्यक्तमिव यद्भवेत्
अप्रतर्क्यमविज्ञेयं तमस्तदुपधारयेत्

12.187.33

प्रहर्षः प्रीतिरानन्दः सुखं संशान्तचित्तता
कथंचिदभिवर्तन्त इत्येते सात्त्विका गुणाः

12.187.34

अतुष्टिः परितापश्च शोको लोभस्तथाक्षमा
लिङ्गानि रजसस्तानि दृश्यन्ते हेत्वहेतुभिः

12.187.35

अभिमानस्तथा मोहः प्रमादः स्वप्नतन्द्रिता
कथंचिदभिवर्तन्ते विविधास्तामसा गुणाः

12.187.36

दूरगं बहुधागामि प्रार्थनासंशयात्मकम्
मनः सुनियतं यस्य स सुखी प्रेत्य चेह च

12.187.37

सत्त्वक्षेत्रज्ञयोरेतदन्तरं पश्य सूक्ष्मयोः
सृजते तु गुणानेक एको न सृजते गुणान्

12.187.38

मशकोदुम्बरौ चापि संप्रयुक्तौ यथा सदा
अन्योन्यमन्यौ च यथा संप्रयोगस्तथा तयोः

12.187.39

पृथग्भूतौ प्रकृत्या तौ संप्रयुक्तौ च सर्वदा
यथा मत्स्यो जलं चैव संप्रयुक्तौ तथैव तौ

12.187.40

न गुणा विदुरात्मानं स गुणान्वेत्ति सर्वशः
परिद्रष्टा गुणानां च संस्रष्टा मन्यते सदा

12.187.41

इन्द्रियैस्तु प्रदीपार्थं कुरुते बुद्धिसप्तमैः
निर्विचेष्टैरजानद्भिः परमात्मा प्रदीपवत्

12.187.42

सृजते हि गुणान्सत्त्वं क्षेत्रज्ञः परिपश्यति
संप्रयोगस्तयोरेष सत्त्वक्षेत्रज्ञयोर्ध्रुवः

12.187.43

आश्रयो नास्ति सत्त्वस्य क्षेत्रज्ञस्य च कश्चन
सत्त्वं मनः संसृजति न गुणान्वै कदाचन

12.187.44

रश्मींस्तेषां स मनसा यदा सम्यङ्नियच्छति
तदा प्रकाशतेऽस्यात्मा घटे दीपो ज्वलन्निव

12.187.45

त्यक्त्वा यः प्राकृतं कर्म नित्यमात्मरतिर्मुनिः
सर्वभूतात्मभूतः स्यात्स गच्छेत्परमां गतिम्

12.187.46

यथा वारिचरः पक्षी लिप्यमानो न लिप्यते
एवमेव कृतप्रज्ञो भूतेषु परिवर्तते

12.187.47

एवंस्वभावमेवैतत्स्वबुद्ध्या विहरेन्नरः
अशोचन्नप्रहृष्यंश्च चरेद्विगतमत्सरः

12.187.48

स्वभावसिद्ध्या संसिद्धान्स नित्यं सृजते गुणान्
ऊर्णनाभिर्यथा स्रष्टा विज्ञेयास्तन्तुवद्गुणाः

12.187.49

प्रध्वस्ता न निवर्तन्ते निवृत्तिर्नोपलभ्यते
प्रत्यक्षेण परोक्षं तदनुमानेन सिध्यति

12.187.50

एवमेके व्यवस्यन्ति निवृत्तिरिति चापरे
उभयं संप्रधार्यैतदध्यवस्येद्यथामति

12.187.51

इतीमं हृदयग्रन्थिं बुद्धिभेदमयं दृढम्
विमुच्य सुखमासीत न शोचेच्छिन्नसंशयः

12.187.52

मलिनाः प्राप्नुयुः शुद्धिं यथा पूर्णां नदीं नराः
अवगाह्य सुविद्वंसो विद्धि ज्ञानमिदं तथा

12.187.53

महानदीं हि पारज्ञस्तप्यते न तरन्यथा
एवं ये विदुरध्यात्मं कैवल्यं ज्ञानमुत्तमम्

12.187.54

एतां बुद्ध्वा नरः सर्वां भूतानामागतिं गतिम्
अवेक्ष्य च शनैर्बुद्ध्या लभते शं परं ततः

12.187.55

त्रिवर्गो यस्य विदितः प्राग्ज्योतिः स विमुच्यते
अन्विष्य मनसा युक्तस्तत्त्वदर्शी निरुत्सुकः

12.187.56

न चात्मा शक्यते द्रष्टुमिन्द्रियेषु विभागशः
तत्र तत्र विसृष्टेषु दुर्जयेष्वकृतात्मभिः

12.187.57

एतद्बुद्ध्वा भवेद्बुद्धः किमन्यद्बुद्धलक्षणम्
विज्ञाय तद्धि मन्यन्ते कृतकृत्या मनीषिणः

12.187.58

न भवति विदुषां ततो भयं; यदविदुषां सुमहद्भयं भवेत्
न हि गतिरधिकास्ति कस्यचि;त्सति हि गुणे प्रवदन्त्यतुल्यताम्

12.187.59

यत्करोत्यनभिसंधिपूर्वकं; तच्च निर्णुदति यत्पुरा कृतम्
नाप्रियं तदुभयं कुतः प्रियं; तस्य तज्जनयतीह कुर्वतः

12.187.60

लोक आतुरजनान्विराविण;स्तत्तदेव बहु पश्य शोचतः
तत्र पश्य कुशलानशोचतो; ये विदुस्तदुभयं पदं सदा

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Tell me, O grandsire, what and of what nature is that which is called by the name of Adhyatma and which is laid down for every person. 4 O thou that art acquainted with Brahma, whence has this universe consisting of mobile and immobile things, been created? When universal destruction sets in, to whom does it go? It behoveth thee to discourse to me upon this topic.' 5

"Bhishma said 'This, Adhyatma, O son of Pritha, that thou askest me about, I will presently discourse upon. It is highly agreeable and productive of great felicity. Great teachers have (before this) show the truths about Creation and the Destruction (of the universe). Knowing those truths, a person may

obtain, even in this world, great satisfaction and felicity. Such knowledge may lead also to the acquisition of great fruits, and it is highly beneficial to all creatures. Earth, air, space, water, and light numbered as the fifth, are regarded as Great Creatures. These constitute both the origin and the destruction of all created objects. Unto him from whom these great primal elements take their origin, they return repeatedly, severing themselves from all creatures (into whose compositions they enter), even like the waves of the ocean (subsiding into that from which they seem to take their rise). As the tortoise stretches its limbs and withdraws them again, even so the Supreme Soul creates all objects and again withdraws into Himself. The Creator places the five primal elements in all created objects in different proportions. The living creature, however, does not see it (through ignorance). Sound, the organs of hearing, and all holes,--these three,--spring from Space as their progenitor. Touch, action, and skin are the triple attributes of the Wind. Form, eye, and digestion are the triple attributes of Fire or Energy. Taste, all liquid secretions, and the tongue represent the three attributes of Water. Scents, the nose, and the body are the triple properties of Earth. The great (primal) elements are five. The mind is the sixth. The senses and the mind, O Bharata, are (the sources of all) the perceptions of a living creature. 1 The seventh is called the understanding; and the eighth is the soul. 2 The senses are for perceiving; the mind (unable to deal with those perceptions) produces uncertainty. The understanding reduces all perceptions to certainty. The Soul exists as a witness (without acting). All that is above the two feet, all that is behind, and all that is above, are seen by the Soul. Know that the Soul pervades the entire being without any space being left unoccupied. All men should know the senses, the mind, and the understanding fully. The three states or qualities called Darkness, Passion, and Goodness, exist, dependent on the senses, the mind, and the understanding. 3 Man, by apprehending with the aid of his intelligence, the manner in which creatures come and leave the world, is sure to gradually attain to steadfast tranquillity. The three qualities (already mentioned, viz., Darkness, Passion, and Goodness), lead the understanding (to worldly attachments). In this respect, the Understanding (or Intelligence) is identical with the Senses and the Mind. The Understanding, therefore, is identical with the six (the five senses and the mind), and also with the objects comprehended by it. When, however, the Understanding is destroyed, the three

qualities (of Darkness, Passion, and Goodness) are incapable of leading to action. 1 This universe of immobile and mobile things consists of that intelligence. It is from that Intelligence that everything arises and it is into it that everything subsides. For this reason, the scriptures indicate that everything is a manifestation of Intelligence. That by which one hears is the ear. That by which one smells is called the organ of smell, and that by which one distinguishes the tastes is called the tongue. By the coat that covers the body one acquires perception of touch. That which is called the Intelligence undergoes modifications. 2 When the Intelligence desires anything it comes to be called Mind. The foundations upon which the Intelligence rests are five in number, each serving a different purpose. They are called the senses. The invisible principle, viz., Intelligence rests on them. The Intelligence that exists in a living creature concerns itself with the three states (called Passion, Darkness, and Goodness). Sometimes it obtains joy and sometimes misery. Sometimes it becomes divested of both joy and misery. Even thus the Intelligence exists in the minds of all men. Sometimes the Intelligence which is made up of the triple states (already mentioned), transcends those three states (by yoga), like the lord of rivers, viz., the Ocean, with his surges, transgressing his high continents. 3 That Intelligence which transcends the three qualities exist in the mind in a pure state of (unmodified) existence: alone. The quality of Darkness, however, that impels to action, soon pursues it. At that time, the Intelligence sets all the senses to action. The properties of the three are even thus: joy dwells in Goodness; sorrow in Passion; delusion in Darkness. All the states that exist (of the mind) are included in the three (that have been named). I have now, O Bharata, told thee about the course of the Understanding. An intelligent man should subdue all his senses.. The three qualities of Goodness, Passion, and Darkness, are always attached to living creatures. Three kinds of intelligence also are noticeable in every creature, viz., that which depends upon Goodness, that upon Passion, and that upon Darkness, O Bharata. The quality of Goodness brings happiness; the quality of Passion produces sorrow; and if these two combine with the quality of

[paragraph continues] Darkness, then neither happiness nor sorrow is produced (but, instead, only delusion or error). Every state of happiness that appears in the body or the mind is said to be due to the quality of Goodness. A state of sorrow, disagreeable to oneself', that comes, is due to nothing but the quality of Passion. One should never think of it with fear. 1 That state, again, which is allied with delusion and error, and in consequence of which one knows not what to do, which is unascertainable and unknown, should be regarded as belonging to the quality of Darkness. 2 Gladness, satisfaction, delight, happiness, tranquillity of heart, these are the properties of the state of Goodness. Man sometimes obtains a measure of them. Discontent, heart-burning, grief, cupidity, vindictiveness are all indications of the state of Passion. They are seen with or without adequate causes for producing them. Disgrace, delusion, error, sleep and stupefaction, that overtake one through excess of ill-luck, are the various properties of the state of Darkness. 3 That person whose mind is far-reaching, capable of extending in all directions, mistrustful in respect of winning the objects it desires, and well-restrained, is happy both here and hereafter. 4 Mark the distinction between these two subtile things, viz., Intelligence and Soul. One of these (viz., intelligence), puts forth the qualities. The other (viz., the Soul), does nothing of the kind. A gnat and a fig may be seen to be united with each other. Though united, each however is distinct from the other. Similarly, Intelligence and Soul, though distinguished from each other, by their respective natures, yet they may always be seen to exist in a state of union. A fish and water exist in a state of union, Each, however, is different from the other. The same is the case with Intelligence and Soul. The qualities do not know the Soul, but the Soul knows them all. The Soul is the spectator of the qualities and regards them all as proceeding from itself. The soul, acting through the senses, the mind, and the understanding numbering as the seventh, all of which are inactive and have no self-consciousness, discovers the objects (amid which it exists) like a (covered) lamp showing all objects around it by shedding its rays through an aperture in the covering. The understanding or Intelligence creates all the qualities. The Soul only beholds them (as a witness). Even such is certainly the connection between the intelligence and the Soul. 5 There is no refuge on which either Intelligence or Soul depends.

[paragraph continues] The Understanding creates the mind, but never the qualities. When the soul, by means of the mind, sufficiently restrains the rays that emanate from the senses, it is then that it becomes manifest (to the Understanding) like a lamp burning within a vessel that covers it. That person who renounces all ordinary acts, practises penances, devotes himself to study the Soul, taking a delight therein, and regards himself as the Soul of all creatures, acquires a high end. As an aquatic fowl, while moving over the waters, is never drenched in that element, even thus does a person of wisdom move (in the world) among creatures. By the aid of one's intelligence one should act in the world after this fashion, without grief, without joy, with an equal eye for all, and destitute of malice and envy. One living in this way succeeds in creating the qualities (instead of being oneself affected by them), like a spider creating threads. 1 The qualities should, indeed, be regarded as the threads of the spider. Some say that the qualities in respect of such men are not lost. Some say that they are all lost. Those who say that they are not lost rely upon the revealed scriptures (viz., the Srutis), which do not contain any declaration to the contrary. They, on the other hand, who say that the qualities are all lost rely on the Smritis. Reflecting upon both these opinions, one should judge oneself as to which of them is right. One should thus get over this hard and knotty question which is capable c f disturbing the understanding by doubt, and thereby win happiness. When that doubt will be removed, one will no longer have to indulge in sorrow of any kind. Men of filthy hearts may by knowledge obtain success like persons plunging in a well-filled stream purifying themselves of all filth. One who has to cross a broad river does not feel happy at only seeing the other shore. If the case were otherwise (i.e., if by only beholding the other shore one could reach it by a boat), then might one become happy. The matter is otherwise with one acquainted with the Truth. The mere knowledge of Truth will bring him happiness. As soon as such knowledge begins to bear fruits, the person may be regarded to have reached the other shore. They who thus know the Soul as freed from all worldly objects and is but the One, are said to obtain high and excellent knowledge. 2 A person by knowing the origin and the end of all creatures, which is even such, and by reflecting upon the matter, gradually obtains infinite happiness. He that has understood the triple aggregate (viz., that it is liable to destruction instead of being eternal), and reflecting upon it, casts it away, succeeds by yoga to behold the Truth and obtain perfect felicity. The Soul is incapable of being seen unless the senses, which are employed on diverse objects and are difficult of being controlled, be all duly restrained. He that knows this is really wise. What other indication is there of a wise man? Acquiring this knowledge, men possessed of intelligence regard themselves to be crowned with success. That which inspires the ignorant with fear can never inspire fear in persons of Knowledge. There is no

higher end for anybody (than Emancipation). In consequence, however, of the excess or otherwise of good qualities, the sages say that differences are observable in respect of the degree of Emancipation. A person by acting without expectation of fruits succeeds (by those acts) in annihilating his sinful acts of a former period. To one possessed of wisdom, the acts of a former period (thus washed off) and those of this life also (which are accomplished without expectation of fruit), do not become productive of any disagreeable consequence (such as immurement in hell). But how can acts, if he continues to be engaged in accomplishing acts, bring about what is agreeable (viz., Emancipation)? 1 People censure a person that is afflicted (with lust, envy, and other evil passions). Those vices hurl the person in his next life into diverse kinds of inferior orders. 2 Mark with close attention the vicious in this world who grieve exceedingly for the loss of their possessions (such as sons and wives, etc.). Behold also those that are gifted with judgment and who never grieve when thrown into similar circumstances. Those that are conversant with both (i.e., with gradual Emancipation and immediate Emancipation), deserve to be called truly wise.'" 3

45:4 Adhyatma is anything that depends on the mind. Here it is, as explained by the commentator, used for yoga-dharma as depending upon or as an attribute of the mind. Generally speaking, all speculations on the character of the mind and its relations with external objects are included in the word Adhyatma.

45:5 After Bhrigu's discourse to Bharadwaja this question may seem to be a repetition. The commentator explains that it arises from the declaration of Bhishma that Righteousness is a property of the mind, and is, besides, the root of everything. (V 31, sec. 193, ante). Hence the enquiry about Adhyatma as also about the origin of all things.

46:1 The word rendering 'perceptions' is Vijnanani. 'Cognitions' would perhaps, be better.

46:2 Generally, in Hindu philosophy, particularly of the Vedanta school, a distinction is conceived between the mind, the understanding, and the soul. The mind is the seat or source of all feelings and emotions as also all our perceptions, or those which are called cognitions in the Kantian school, including Comparison which (in the Kantian school) is called the Vernuft or Reason. This last is called the Understanding or buddhi. The soul is regarded as something distinct from both the body and the mind. It is the Being to whom the body and the mind belong. It is represented as inactive, and as the all-seeing witness within the physical frame. It is a portion of the Supreme Soul.

46:3 Goodness includes all the higher moral qualities of man. Passion means love, affection, and other emotions that appertain to worldly objects. Darkness means anger, lust, and such other mischievous propensities.

47:1 I follow Nilakantha in his grammatical exposition of this verse. The meaning, however, is scarcely clear. The identity of the Understanding or intelligence with the senses and the mind may be allowed so far as the action of the three qualities in leading all of them to worldly attachments is concerned. But what is meant by the identity of the Understanding with all the objects it comprehends? Does Bhishma preach Idealism here? If nothing exists except as it exists in the Understanding, then, of course, with the extinction of the Understanding, all things would come to an end.

47:2 Brown and other followers of Reid, whether they understood Reid or not, regarded all the perceptions as only particular modifications of the mind. They denied the objective existence of the world.

47:3 The commentator explains this verse thus, although as regards the second line he stretches it a little. If Nilakantha be right, K.P. Singha must be wrong. Generally, however, it is the known incapacity of the ocean to transgress its continents that supplies poets with illustrations. Here, however, possibly, the rarity of the phenomenon, viz., the ocean's transgressing its continents, is used to illustrate the rare fact of the intelligence, succeeding by yoga power, in transcending the attributes of Rajas, Tamas and Sattwa.

48:1 on the other hand, directing one's thoughts boldly to it, one should ascertain its cause and dispel that cause, which, as stated here, is Passion.

48:2 The first two words of the second line are those of verse 5 of See, I, Manu.

48:3 Kathanchit is explained by Nilakantha as 'due to great ill-luck.'

48:4 I do not follow Nilakantha in rendering this verse.

48:5 The soul is said to be only a witness or spectator and not an actor. The Rishis understood by the soul the being to whom the mind, the senses, etc., all belong. Could the idea of the inactive and unsinning Soul have arisen from observation of the moral principle of Conscience which discriminates between right and wrong, and acts, therefore, as an impartial judge, or watches everything like an uninterested spectator? European moralists generally attribute two other functions to the Conscience, viz., impelling us to do the right and avoid the wrong, and approving when right is done and wrong avoided. But these functions may easily be attributed to some other principle. At any rate, when the question is one of nomenclature only, the last two functions may be taken away and the word Soul applied to indicate the Conscience as the faculty of discrimination only.

49:1 The qualities here referred to are those of Sattwa (goodness), Rajas (passion), and Tamas (darkness). What is meant by this verse is that such a person transcends the qualities instead of the qualities transcending him and his acts.

49:2 Nilakantha takes the third line as elliptical and is for supplying te labhante.

12.188.1

भीष्म उवाच
हन्त वक्ष्यामि ते पार्थ ध्यानयोगं चतुर्विधम्
यं ज्ञात्वा शाश्वतीं सिद्धिं गच्छन्ति परमर्षयः

12.188.2

यथा स्वनुष्ठितं ध्यानं तथा कुर्वन्ति योगिनः
महर्षयो ज्ञानतृप्ता निर्वाणगतमानसाः

12.188.3

नावर्तन्ते पुनः पार्थ मुक्ताः संसारदोषतः
जन्मदोषपरिक्षीणाः स्वभावे पर्यवस्थिताः

12.188.4

निर्द्वंद्वा नित्यसत्त्वस्था विमुक्ता नित्यमाश्रिताः
असङ्गीन्यविवादीनि मनःशान्तिकराणि च

12.188.5

तत्र स्वाध्यायसंश्लिष्टमेकाग्रं धारयेन्मनः
पिण्डीकृत्येन्द्रियग्राममासीनः काष्ठवन्मुनिः

12.188.6

शब्दं न विन्देच्छ्रोत्रेण स्पर्शं त्वचा न वेदयेत्
रूपं न चक्षुषा विद्याज्जिह्वया न रसांस्तथा

12.188.7

घ्रेयाण्यपि च सर्वाणि जह्याद्ध्यानेन योगवित्
पञ्चवर्गप्रमाथीनि नेच्छेच्चैतानि वीर्यवान्

12.188.8

ततो मनसि संसज्य पञ्चवर्गं विचक्षणः
समादध्यान्मनो भ्रान्तमिन्द्रियैः सह पञ्चभिः

12.188.9

विसंचारि निरालम्बं पञ्चद्वारं चलाचलम्
पूर्वे ध्यानपथे धीरः समादध्यान्मनोऽन्तरम्

12.188.10

इन्द्रियाणि मनश्चैव यदा पिण्डीकरोत्ययम्
एष ध्यानपथः पूर्वो मया समनुवर्णितः

12.188.11

तस्य तत्पूर्वसंरुद्धं मनःषष्ठमनन्तरम्
स्फुरिष्यति समुद्भ्रान्तं विद्युदम्बुधरे यथा

12.188.12

जलबिन्दुर्यथा लोलः पर्णस्थः सर्वतश्चलः
एवमेवास्य तच्चित्तं भवति ध्यानवर्त्मनि

12.188.13

समाहितं क्षणं किंचिद्ध्यानवर्त्मनि तिष्ठति
पुनर्वायुपथं भ्रान्तं मनो भवति वायुवत्

12.188.14

अनिर्वेदो गतक्लेशो गततन्द्रीरमत्सरः
समादध्यात्पुनश्चेतो ध्यानेन ध्यानयोगवित्

12.188.15

विचारश्च वितर्कश्च विवेकश्चोपजायते
मुनेः समादधानस्य प्रथमं ध्यानमादितः

12.188.16

मनसा क्लिश्यमानस्तु समाधानं च कारयेत्
न निर्वेदं मुनिर्गच्छेत्कुर्यादेवात्मनो हितम्

12.188.17

पांसुभस्मकरीषाणां यथा वै राशयश्चिताः
सहसा वारिणा सिक्ता न यान्ति परिभावनाम्

12.188.18

किंचित्स्निग्धं यथा च स्याच्छुष्कचूर्णमभावितम्
क्रमशस्तु शनैर्गच्छेत्सर्वं तत्परिभावनम्

12.188.19

एवमेवेन्द्रियग्रामं शनैः संपरिभावयेत्
संहरेत्क्रमशश्चैव स सम्यक्प्रशमिष्यति

12.188.20

स्वयमेव मनश्चैव पञ्चवर्गश्च भारत
पूर्वं ध्यानपथं प्राप्य नित्ययोगेन शाम्यति

12.188.21

न तत्पुरुषकारेण न च दैवेन केनचित्
सुखमेष्यति तत्तस्य यदेवं संयतात्मनः

12.188.22

सुखेन तेन संयुक्तो रंस्यते ध्यानकर्मणि
गच्छन्ति योगिनो ह्येवं निर्वाणं तन्निरामयम्

Translation — Kisari Mohan Ganguli

"Bhishma said, 'I shall now, O son of Pritha, discourse to thee upon the four kinds of yoga meditation. The great Rishis, obtaining a knowledge of the same, attain to eternal success even here. Great Rishis gratified with knowledge, with hearts set upon Emancipation, and conversant with yoga, act in such a way that their yoga meditation may get on properly. These, O son of Pritha, being freed from the faults of the world, never come back (for rebirth). Liberated from liability to rebirth, they live in their original

[paragraph continues] Soul-state. 1 Freed from the influence of all pairs of opposites (such as heat and cold, joy and sorrow, etc.), ever existing in their own (original) state, liberated (from attachments), never accepting anything (in gift), they live in places free from the companionship of wives and children, without others with whom disputes may arise, and favourable to perfect tranquillity of heart. There such a person, restraining speech, sits like a piece of wood, crushing all the senses, and with mind undividedly united by the aid of meditation (with the Supreme Soul). He has no perception of sound through the ear; no perception of touch through the skin; no perception of form through the eye; no perception of taste through the tongue. He has no perception also of scents through the organ of smell. Immersed in yoga, he would abandon all things, rapt in meditation. Possessed of great energy of mind, he has no desire for anything that excites the five senses. The wise man, withdrawing his five senses into the mind, should then fix the unstable mind with the five senses (into the Intellect). Possessed of patience, the yogin should fix his mind which always wanders (among worldly objects), so that his five gates (under the influence of training) may be made stable in respect of things that are themselves unstable. He should, in the firmament of the heart, fix his mind into the path of meditation, making it independent of the body or any other refuge. I have spoken of the path of meditation as the first, since the yogin has first to crush his senses and the mind (and direct them to that path). The mind, which constitutes the sixth, when thus restrained, seeks to flash out like the capricious and flighty lightning moving in frolic among the clouds. As a drop of water on a (lotus) leaf is unstable and moves about in all directions, even so becomes the yogin's mind when first fixed on the path of meditation. When fixed, for a while the mind stays in that path. When, however, it strays again into the path of the wind, it becomes as flighty as the wind. The person conversant with the ways of yoga-meditation, undiscouraged by this, never regarding the loss of the toil undergone, casting aside idleness and malice, should again direct his mind to meditation. Observing the vow of silence, when one begins to set his mind on yoga, then discrimination, knowledge, and power to avoid evil, are gained by him. 2 Though feeling annoyed in consequence of the flightiness of his mind, he should fix it (in meditation). The yogin should never despair, but seek his own good. As a heap of dust or ashes; or of burnt cow-dung, when drenched with water, does not seem to be soaked, indeed, as it continues dry if drenched partially, and requires incessant drenching before it becomes thoroughly soaked, even thus should the yogin gradually control all his senses. He should gradually withdraw them (from all objects). The man that acts in this way succeeds in controlling them. One, O Bharata, by oneself directing one's mind and senses to the path of meditation, succeeds in bringing them under perfect

control by steadfast yoga. The felicity that he feels who has succeeded in controlling his mind and senses is such that its like can never be obtained through Exertion or Destiny. 1 United with such felicity, he continues to take a pleasure in the act of meditation. Even in this way yogins attain to Nirvana which is highly blessed.'"

50:1 I follow the commentator in his exposition of this verse. Anavisandhipurvakam is explained as nishkamam. Ubhayam is prachinamaihikam cha karmam. Apriyam is equivalent to vadham. The substance of priyam, etc., is thus given: Moksham prati tu karmanah karanatwam duranirastam.

50:2 Aturam is explained as pierced by lust, wrath, etc. Asuyate is equivalent to dhikkaroti. Janah is explained by the commentator as parikshakah but it would be better to take it as standing for people generally. Tasya is an instance of the genitive for the accusative. Tat refers to nindyam karma, sarvatah means sarvashu yonishu. Janayati Janena dadati. The object of the verse is to show that sinful acts produce fear both here and hereafter.

50:3 Loka is in the locative case, the final vowel indicating to the locative having been dropped for sandhi. Niravishan is an adverb, equivalent to samyak-abhinivesam kurvan. Tattadeva means "those and those" i.e., possessions, such as putradaradikam. Kusalan is sarasaravivekanipunan. Ubhayam is explained as karma-mukhin and sadyomuktim. Bhisma here points out the superiority of the latter kind of Emancipation over the former; hence Vedic acts or rites must yield to that yoga which drills the mind and the understanding and enables them to transcend all earthly influences.

51:1 The soul-state is the state of purity. One falls away from it in consequence of worldly attachments. One may recover it by yoga which aids one in liberating oneself from those attachments.

51:2 The three words used here are vichara, viveka, and vitarka. They are technical terms implying different stages of progress in yoga. The commentator explains them at length.

52:1 Everything that man has is the product of either exertion or destiny; of exertion, that is, as put forth in acts, and destiny as dependent on the acts of a past life or the will of the gods or pure chance. Yoga felicity is unattainable through either of these two means.

12.189.1

युधिष्ठिर उवाच
चातुराश्रम्यमुक्तं ते राजधर्मास्तथैव च
नानाश्रयाश्च बहव इतिहासाः पृथग्विधाः

12.189.2

श्रुतास्त्वत्तः कथाश्चैव धर्मयुक्ता महामते
संदेहोऽस्ति तु कश्चिन्मे तद्भवान्वक्तुमर्हति

12.189.3

जापकानां फलावाप्तिं श्रोतुमिच्छामि भारत
किं फलं जपतामुक्तं क्व वा तिष्ठन्ति जापकाः

12.189.4

जपस्य च विधिं कृत्स्नं वक्तुमर्हसि मेऽनघ
जापका इति किं चैतत्सांख्ययोगक्रियाविधिः

12.189.5

किं यज्ञविधिरेवैष किमेतज्जप्यमुच्यते
एतन्मे सर्वमाचक्ष्व सर्वज्ञो ह्यसि मे मतः

12.189.6

भीष्म उवाच
अत्राप्युदाहरन्तीममितिहासं पुरातनम्
यमस्य यत्पुरा वृत्तं कालस्य ब्राह्मणस्य च

12.189.7

संन्यास एव वेदान्ते वर्तते जपनं प्रति
वेदवादाभिनिर्वृत्ता शान्तिर्ब्रह्मण्यवस्थितौ
मार्गौ तावप्युभावेतौ संश्रितौ न च संश्रितौ

12.189.8

यथा संश्रूयते राजन्कारणं चात्र वक्ष्यते
मनःसमाधिरत्रापि तथेन्द्रियजयः स्मृतः

12.189.9

सत्यमग्निपरीचारो विविक्तानां च सेवनम्
ध्यानं तपो दमः क्षान्तिरनसूया मिताशनम्

12.189.10

विषयप्रतिसंहारो मितजल्पस्तथा शमः
एष प्रवृत्तको धर्मो निवृत्तकमथो शृणु

12.189.11

यथा निवर्तते कर्म जपतो ब्रह्मचारिणः
एतत्सर्वमशेषेण यथोक्तं परिवर्जयेत्
त्रिविधं मार्गमासाद्य व्यक्ताव्यक्तमनाश्रयम्

12.189.12

कुशोच्चयनिषण्णः सन्कुशहस्तः कुशैः शिखी
चीरैः परिवृतस्तस्मिन्मध्ये छन्नः कुशैस्तथा

12.189.13

विषयेभ्यो नमस्कुर्याद्विषयान्न च भावयेत्
साम्यमुत्पाद्य मनसो मनस्येव मनो दधत्

12.189.14

तद्धिया ध्यायति ब्रह्म जपन्वै संहितां हिताम्
संन्यस्यत्यथ वा तां वै समाधौ पर्यवस्थितः

12.189.15

ध्यानमुत्पादयत्यत्र संहिताबलसंश्रयात्
शुद्धात्मा तपसा दान्तो निवृत्तद्वेषकामवान्

12.189.16

अरागमोहो निर्द्वंद्वो न शोचति न सज्जते
न कर्ताकरणीयानां न कार्याणामिति स्थितिः

12.189.17

न चाहंकारयोगेन मनः प्रस्थापयेत्क्वचित्
न चात्मग्रहणे युक्तो नावमानी न चाक्रियः

12.189.18

ध्यानक्रियापरो युक्तो ध्यानवान्ध्याननिश्चयः
ध्याने समाधिमुत्पाद्य तदपि त्यजति क्रमात्

12.189.19

स वै तस्यामवस्थायां सर्वत्यागकृतः सुखी
निरीहस्त्यजति प्राणान्ब्राह्मीं संश्रयते तनुम्

12.189.20

अथ वा नेच्छते तत्र ब्रह्मकायनिषेवणम्
उत्क्रामति च मार्गस्थो नैव क्वचन जायते

12.189.21

आत्मबुद्धिं समास्थाय शान्तीभूतो निरामयः
अमृतं विरजःशुद्धमात्मानं प्रतिपद्यते

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Thou hast discoursed on the four modes of life and their duties. Thou hast also spoken of the duties of kings. Thou hast recited many histories of diverse kinds and connected with diverse topics. I have also heard from thee, O thou of great intelligence, many discourses connected with morality. I have, however, one doubt. It behoveth thee to resolve it. I wish, O Bharata, to hear of the fruits that silent Reciters of sacred mantras acquire (by their practice). What are the fruits that have been indicated for such men? What is that region to which they go after death? It behoveth thee also, O sinless one, to tell me all the rules that have been laid down in respect of such silent recitation? When the word Reciter is uttered, what shall I understand by it? Is such a man to be regarded as following the ordinances of Sankhya or yoga or work? 2 Or, is such a man to be regarded as observing the ordinances about (mental) sacrifices? How is the path of the Reciters to be called? Thou art, as I think, of universal knowledge. Tell me all this.'

"Bhishma said, 'In this connection is cited the old history of what transpired between Yama, Time, and a certain Brahmana. Sages conversant with the means of attaining to Emancipation have spoken of two methods, viz., the Sankhya and the yoga. Amongst these, in the former, which is otherwise called the Vedanta, Renunciation has been preached with respect to silent recitation. The declarations of the Vedas preach Abstention (from rites), are fraught with tranquillity, and are concerned with Brahma. 3 Indeed, the two paths spoken of by sages bent on achieving what is for their good, viz., Sankhya and yoga, are such that they are both concerned and again

unconcerned (with silent recitations). 1 The manner in which silent recitation is connected (with each of the two paths) and the cause I shall now explain. In both as in the case of silent recitation, are needed the subduing of the senses and the fixing of the mind (after withdrawal from external objects); as also truth keeping up of the (sacred) fire, residence in solitude, meditation, penance, self-restraint, forgiveness, benevolence, abstemiousness in respect of food, withdrawal from worldly attachments, the absence of talkativeness, and tranquillity. These constitute a sacrifice in acts (leading to the fruition of desire about heaven or felicity in next life). 2 Listen now to the course that consists of abstention (from acts). The manner in which the acts of the Reciter observing the vow of Brahmacharya may cease, I will presently declare. Such a person should conduct himself in every way according to what has been (already) said by me. 3 Betaking himself to the path of abstention, he should seek to extinguish his dependence on both the External and the Internal. Sitting on kusa grass, with kusa in hand, and binding his coronal locks with kusa, he should surround himself with kusa and have kusa for robes. Bowing unto all earthly concerns, he should take leave of them and never think of them. Assuming equability by the aid of his mind, he should fix his mind on the mind itself. Reciting the highly beneficial composition (viz., the Gayatri), he meditates with the aid of his intellect on Brahma alone. Afterwards he leaves off even that, being then absorbed in concentrated contemplation. 4 In consequence of his dependence on the strength of the Gayatri which he recites, this concentrated contemplation will come of itself. By penances he attains to purity of soul, and self-restraint, and cessation of aversion and desire. Freed from attachment and delusion, above the influence of all pairs of opposites (such as heat and cold, joy and sorrow, etc.), he never grieves and never suffers himself to be drawn towards worldly objects. He does not regard himself as the actor nor as the enjoyer or sufferer of the consequences of his acts. He never, through selfishness, fixes his mind on anything. Without being employed in the acquisition of wealth, he abstains also from disregarding or insulting others, but not from work. The work in which he is employed is that of meditation; he is devoted to meditation, and seeks meditation unalterably. By meditation he succeeds in bringing about concentrated contemplation, and then gradually leaves off meditation itself. In that state he enjoys the felicity which attaches to the abandonment of all things. Having thoroughly mastered the principle of desire he casts off his life-breaths and then enters into the Brahmic body. Or, if he does not

desire to enter into the Brahmic body, he at once goes upwards into the region of Brahma and has never to undergo rebirth. Having become tranquillity's self, and being freed from all kinds of calamity, such a person, by depending upon his own intelligence, succeeds in attaining to that Soul which is pure and immortal and which is without a stain.'"

52:2 Sankhya is understood by the commentator as implying Vedanta-vichara.

52:3 This verse is a triplet. The commentator explains that Vedanta in the second line means Sankhya. I think, this is said because of the agreement between the Vedanta and the Sankhya in this respect notwithstanding their difference in other respects. The object of the verse is to say that according to the Sankhya, there is no necessity for silent recitation of mantras. Mental meditation, without the utterance of particular words, may lead to Brahma.

53:1 Both declare, as the commentator explains, that as long as one does not succeed in beholding one's Soul, one may silently recite the Pranava or the original word Om. When, however, one succeeds in beholding one's Soul, then may one give up such recitation.

53:2 There are two paths which one in this world may follow. One is called Pravritti dharma and the other Nrivritti dharma. The first is a course of actions; the second of abstention from actions. The attributes indicated in 10 and 11 belong to the first course or path. They are, therefore, called Pravartaka yajna or Sacrifice having its origin in Pravritti or action.

53:3 i.e., he should first cleanse his heart by observing the virtues above enumerated.

53:4 Samadhi is that meditation in which the senses having been all withdrawn into the mind, the mind, as explained previously, is made to dwell on Brahma alone.

12.190.1

युधिष्ठिर उवाच
गतीनामुत्तमा प्राप्तिः कथिता जापकेष्विह
एकैवैषा गतिस्तेषामुत यान्त्यपरामपि

12.190.2

भीष्म उवाच
शृणुष्वावहितो राजञ्जापकानां गतिं विभो
यथा गच्छन्ति निरयमनेकं पुरुषर्षभ

12.190.3

यथोक्तमेतत्पूर्वं यो नानुतिष्ठति जापकः
एकदेशक्रियश्चात्र निरयं स निगच्छति

12.190.4

अवज्ञानेन कुरुते न तुष्यति न शोचति
ईदृशो जापको याति निरयं नात्र संशयः

12.190.5

अहंकारकृतश्चैव सर्वे निरयगामिनः
परावमानी पुरुषो भविता निरयोपगः

12.190.6

अभिध्यापूर्वकं जप्यं कुरुते यश्च मोहितः
यत्राभिध्यां स कुरुते तं वै निरयमृच्छति

12.190.7

अथैश्वर्यप्रवृत्तः सञ्जापकस्तत्र रज्यते
स एव निरयस्तस्य नासौ तस्मात्प्रमुच्यते

12.190.8

रागेण जापको जप्यं कुरुते तत्र मोहितः
यत्रास्य रागः पतति तत्र तत्रोपजायते

12.190.9

दुर्बुद्धिरकृतप्रज्ञश्चले मनसि तिष्ठति
चलामेव गतिं याति निरयं वाधिगच्छति

12.190.10

अकृतप्रज्ञको बालो मोहं गच्छति जापकः
स मोहान्निरयं याति तत्र गत्वानुशोचति

12.190.11

दृढग्राही करोमीति जप्यं जपति जापकः
न संपूर्णो न वा युक्तो निरयं सोऽधिगच्छति

12.190.12

युधिष्ठिर उवाच
अनिमित्तं परं यत्तदव्यक्तं ब्रह्मणि स्थितम्
सद्भूतो जापकः कस्मात्स शरीरमथाविशेत्

12.190.13

भीष्म उवाच
दुष्प्रज्ञानेन निरया बहवः समुदाहृताः
प्रशस्तं जापकत्वं च दोषाश्चैते तदात्मकाः

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Thou hast said that as regards Reciters, they obtain this very high end. 1 I beg to enquire whether this is their only end or there is any other to which they attain.'

"Bhishma said, 'Listen with concentrated attention, O puissant monarch, to the end that silent Reciters attain, and to the diverse kinds of hell into which they sink, O bull among men! That Reciter who does not at first conduct himself according to the method that has been laid down, and who cannot complete the ritual or course of discipline laid down, has to go to hell. 2 That Reciter who goes on without faith, who is not contented with his work, and who takes no pleasure in it, goes to hell, without doubt. They who follow the ritual with pride in their hearts, all go to hell. That Reciter who insults and disregards others has to go to hell. That man who betakes himself to silent recitation under the influence of stupefaction and from desire of fruit, obtains all those things upon which his heart becomes set. 3 That Reciter whose heart becomes set upon the attributes that go by the name of divinity, has to incur hell and never becomes freed from it. 4 That Reciter who betakes himself to recitation under the influence of attachments (to earthly objects such as wealth, wives etc.) obtain those objects upon which their hearts are set. That Reciter of wicked understanding and uncleansed soul who sets himself to his work with an unstable mind, obtains an unstable end or goes into hell. That Reciter who is not endued with wisdom and who is foolish, becomes stupefied or deluded; and in consequence of such delusion

has to go to hell where he is obliged to indulge in regrets. 1 If a person of even firm heart, resolving to complete the discipline, betakes himself to recitation, but fails to attain to completion in consequence of his having freed himself from attachments by a violent stretch without genuine conviction of their inutility or harmful character, he also has to go to hell 2.

"Yudhishthira said, 'When the Reciter attains to the essence of that which exists in its own nature (without being anything like created or born objects), which is Supreme, which is indescribable and inconceivable, and which dwells in the syllable om forming the subject of both recitation and meditation (indeed, when Reciters to a state of Brahma), why is it that they have again to take birth in embodied forms?'

"Bhishma, said, 'In consequence of the absence of true knowledge and wisdom, Reciters obtain diverse descriptions of hell. The discipline followed by Reciters is certainly very superior. These, however, that I have spoken of, are the faults that appertain to it.'"

54:1 The end declared by Bhishma in the previous section is the success of yoga, or freedom from decrepitude and death, or death at will, or absorption into Brahma, or independent, existence in a beatific condition.

54:2 It should be noted that 'hell,' as here used, means the opposite of Emancipation. Reciter may attain to the joys of heaven, but compared to Emancipation, they are hell, there being the obligation of rebirth attached to them.

54:3 Even this is a kind of hell, for there is re-birth attached to it.

54:4 Aiswvarya or the attributes of godhead are certain extraordinary powers attained by yogins and Reciters. They are the power to become minute or huge in shape, or go whither soever one will, etc. These are likened to hell, because of the obligation of re-birth that attaches to them. Nothing less than Emancipation or the absorption into the Supreme Soul is the end that should be striven for.

12.191.1

युधिष्ठिर उवाच
कीदृशो जापको याति निरयं वर्णयस्व मे
कौतूहलं हि मे जातं तद्भवान्वक्तुमर्हति

12.191.2

भीष्म उवाच
धर्मस्यांशः प्रसूतोऽसि धर्मिष्ठोऽसि स्वभावतः
धर्ममूलाश्रयं वाक्यं शृणुष्वावहितोऽनघ

12.191.3

अमूनि यानि स्थानानि देवानां परमात्मनाम्
नानासंस्थानवर्णानि नानारूपफलानि च

12.191.4

दिव्यानि कामचारीणि विमानानि सभास्तथा
आक्रीडा विविधा राजन्पद्मिन्यश्चामलोदकाः

12.191.5

चतुर्णां लोकपालानां शुक्रस्याथ बृहस्पतेः
मरुतां विश्वदेवानां साध्यानामश्विनोरपि

12.191.6

रुद्रादित्यवसूनां च तथान्येषां दिवौकसाम्
एते वै निरयास्तात स्थानस्य परमात्मनः

12.191.7

अभयं चानिमित्तं च न च क्लेशभयावृतम्
द्वाभ्यां मुक्तं त्रिभिर्मुक्तमष्टाभिस्त्रिभिरेव च

12.191.8

चतुर्लक्षणवर्जं तु चतुष्कारणवर्जितम्
अप्रहर्षमनानन्दमशोकं विगतक्लमम्

12.191.9

कालः संपच्यते तत्र न कालस्तत्र वै प्रभुः
स कालस्य प्रभू राजन्स्वर्गस्यापि तथेश्वरः

12.191.10

आत्मकेवलतां प्राप्तस्तत्र गत्वा न शोचति
ईदृशं परमं स्थानं निरयास्ते च तादृशाः

12.191.11

एते ते निरयाः प्रोक्ताः सर्व एव यथातथम्
तस्य स्थानवरस्येह सर्वे निरयसंज्ञिताः

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Tell me what description of hell is obtained by a Reciter? I feel, O king, a curiosity to know this. It behoveth thee to discourse on the subject.'

"Bhishma said, 'Thou hast sprung from a portion of the god of righteousness. Thou art by nature observant of righteousness. Listen, O sinless one, with undivided attention, to these words resting on righteousness as their basis. Those regions that are owned by the high-souled gods, that are of diverse aspects and colours, of diverse descriptions and productive of diverse fruits, and that are of great excellence, those ears again that: move at the will of the riders, those beautiful mansions and hells, those various pleasure-gardens embellished with golden lotuses, those regions that belong to the four Regents and Sukra and Vrihaspati and the Maruts and Viswedevas and Sadhyas and the Aswins, and the Rudras and the Adityas and the Vasus, and other denizens of heaven, are, O sire, spoken of as hells, when compared with the region of the Supreme Soul. The region last spoken of is without any fear (of change for the worse), uncreate (and therefore, in its true nature), without pain of any kind (such as ignorance and delusion), without any agreeable or disagreeable element, beyond the reach of the three attributes (of Sattwa, Rajas, and Tamas), freed from the eight incidents, (viz., the five primal elements, the senses, the: mind, and the intellect), without the three (distinctions

between the knower, the known, and act of knowing); freed also from the four attributes (seeing, hearing, thinking, and knowing), 1 without the fourfold causes (of knowledge), without joy and delight and sorrow and disease. Time (in his forms of past, present, and future) arises there for use. Time is not the ruler there. That supreme region is the ruler of Time as also of Heaven. That Reciter who becomes identified with his Soul (by withdrawing everything into it) goes thither. He has, after this, never to feel any sorrow. This region is called Supreme. The other regions (of which I have first spoken) are hell. I have not told thee of all those regions that are called hell. Indeed, in comparison with that foremost of regions all the others are called hell.'

55:1 in the Bengal texts there is a vicious line beginning with Prajna, etc, The Bombay text omits it, making both 10 and 11 couplets, instead of taking 11 as a triplet.

55:2 Na samyuktah is explained by the commentator as aviraktopi hathena tyaktabhogah.

12.192.1

युधिष्ठिर उवाच
कालमृत्युयमानां च ब्राह्मणस्य च सत्तम
विवादो व्याहृतः पूर्वं तद्भवान्वक्तुमर्हति

12.192.2

भीष्म उवाच
अत्राप्युदाहरन्तीममितिहासं पुरातनम्
इक्ष्वाकोः सूर्यपुत्रस्य यद्वृत्तं ब्राह्मणस्य च

12.192.3

कालस्य मृत्योश्च तथा यद्वृत्तं तन्निबोध मे
यथा स तेषां संवादो यस्मिन्स्थानेऽपि चाभवत्

12.192.4

ब्राह्मणो जापकः कश्चिद्धर्मवृत्तो महायशाः
षडङ्गविन्महाप्राज्ञः पैप्पलादिः स कौशिकः

12.192.5

तस्यापरोक्षं विज्ञानं षडङ्गेषु तथैव च
वेदेषु चैव निष्णातो हिमवत्पादसंश्रयः

12.192.6

सोऽन्त्यं ब्राह्मं तपस्तेपे संहितां संयतो जपन्
तस्य वर्षसहस्रं तु नियमेन तथा गतम्

12.192.7

स देव्या दर्शितः साक्षात्प्रीतास्मीति तदा किल
जप्यमावर्तयंस्तूष्णीं न च तां किंचिदब्रवीत्

12.192.8

तस्यानुकम्पया देवी प्रीता समभवत्तदा
वेदमाता ततस्तस्य तज्जप्यं समपूजयत्

12.192.9

समाप्तजप्यस्तूत्थाय शिरसा पादयोस्तथा
पपात देव्या धर्मात्मा वचनं चेदमब्रवीत्

12.192.10

दिष्ट्या देवि प्रसन्ना त्वं दर्शनं चागता मम
यदि वापि प्रसन्नासि जप्ये मे रमतां मनः

12.192.11

सावित्र्युवाच
किं प्रार्थयसि विप्रर्षे किं चेष्टं करवाणि ते
प्रब्रूहि जपतां श्रेष्ठ सर्वं तत्ते भविष्यति

12.192.12

भीष्म उवाच
इत्युक्तः स तदा देव्या विप्रः प्रोवाच धर्मवित्
जप्यं प्रति ममेच्छेयं वर्धत्विति पुनः पुनः

12.192.13

मनसश्च समाधिर्मे वर्धेताहरहः शुभे
तत्तथेति ततो देवी मधुरं प्रत्यभाषत

12.192.14

इदं चैवापरं प्राह देवी तत्प्रियकाम्यया
निरयं नैव यातासि यत्र याता द्विजर्षभाः

12.192.15

यास्यसि ब्रह्मणः स्थानमनिमित्तमनिन्दितम्
साधये भविता चैतद्यत्त्वयाहमिहार्थिता

12.192.16

नियतो जप चैकाग्रो धर्मस्त्वां समुपैष्यति
कालो मृत्युर्यमश्चैव समायास्यन्ति तेऽन्तिकम्
भविता च विवादोऽत्र तव तेषां च धर्मतः

12.192.17

एवमुक्त्वा भगवती जगाम भवनं स्वकम्
ब्राह्मणोऽपि जपन्नास्ते दिव्यं वर्षशतं तदा

12.192.18

समाप्ते नियमे तस्मिन्नथ विप्रस्य धीमतः
साक्षात्प्रीतस्तदा धर्मो दर्शयामास तं द्विजम्

12.192.19

धर्म उवाच
द्विजाते पश्य मां धर्ममहं त्वां द्रष्टुमागतः
जप्यस्य च फलं यत्ते संप्राप्तं तच्च मे शृणु

12.192.20

जिता लोकास्त्वया सर्वे ये दिव्या ये च मानुषाः
देवानां निरयान्साधो सर्वानुत्क्रम्य यास्यसि

12.192.21

प्राणत्यागं कुरु मुने गच्छ लोकान्यथेप्सितान्
त्यक्त्वात्मनः शरीरं च ततो लोकानवाप्स्यसि

12.192.22

ब्राह्मण उवाच
कृतं लोकैर्हि मे धर्म गच्छ च त्वं यथासुखम्
बहुदुःखसुखं देहं नोत्सृजेयमहं विभो

12.192.23

धर्म उवाच
अवश्यं भोः शरीरं ते त्यक्तव्यं मुनिपुंगव
स्वर्ग आरोह्यतां विप्र किं वा ते रोचतेऽनघ

12.192.24

ब्राह्मण उवाच
न रोचये स्वर्गवासं विना देहादहं विभो
गच्छ धर्म न मे श्रद्धा स्वर्गं गन्तुं विनात्मना

12.192.25

धर्म उवाच
अलं देहे मनः कृत्वा त्यक्त्वा देहं सुखी भव
गच्छ लोकानरजसो यत्र गत्वा न शोचसि

12.192.26

ब्राह्मण उवाच
रमे जपन्महाभाग कृतं लोकैः सनातनैः
सशरीरेण गन्तव्यो मया स्वर्गो न वा विभो

12.192.27

धर्म उवाच
यदि त्वं नेच्छसि त्यक्तुं शरीरं पश्य वै द्विज
एष कालस्तथा मृत्युर्यमश्च त्वामुपागताः

12.192.28

भीष्म उवाच
अथ वैवस्वतः कालो मृत्युश्च त्रितयं विभो
ब्राह्मणं तं महाभागमुपागम्येदमब्रुवन्

12.192.29

तपसोऽस्य सुतप्तस्य तथा सुचरितस्य च
फलप्राप्तिस्तव श्रेष्ठा यमोऽहं त्वामुपब्रुवे

12.192.30

यथावदस्य जप्यस्य फलं प्राप्तस्त्वमुत्तमम्
कालस्ते स्वर्गमारोढुं कालोऽहं त्वामुपागतः

12.192.31

मृत्युं मा विद्धि धर्मज्ञ रूपिणं स्वयमागतम्
कालेन चोदितं विप्र त्वामितो नेतुमद्य वै

12.192.32

ब्राह्मण उवाच
स्वागतं सूर्यपुत्राय कालाय च महात्मने
मृत्यवे चाथ धर्माय किं कार्यं करवाणि वः

12.192.33

भीष्म उवाच
अर्घ्यं पाद्यं च दत्त्वा स तेभ्यस्तत्र समागमे
अब्रवीत्परमप्रीतः स्वशक्त्या किं करोमि वः

12.192.34

तस्मिन्नेवाथ काले तु तीर्थयात्रामुपागतः
इक्ष्वाकुरगमत्तत्र समेता यत्र ते विभो

12.192.35

सर्वानेव तु राजर्षिः संपूज्याभिप्रणम्य च
कुशलप्रश्नमकरोत्सर्वेषां राजसत्तमः

12.192.36

तस्मै सोऽथासनं दत्त्वा पाद्यमर्घ्यं तथैव च
अब्रवीद्ब्राह्मणो वाक्यं कृत्वा कुशलसंविदम्

12.192.37

स्वागतं ते महाराज ब्रूहि यद्यदिहेच्छसि
स्वशक्त्या किं करोमीह तद्भवान्प्रब्रवीतु मे

12.192.38

राजोवाच
राजाहं ब्राह्मणश्च त्वं यदि षट्कर्मसंस्थितः
ददामि वसु किंचित्ते प्रार्थितं तद्वदस्व मे

12.192.39

ब्राह्मण उवाच
द्विविधा ब्राह्मणा राजन्धर्मश्च द्विविधः स्मृतः
प्रवृत्तश्च निवृत्तश्च निवृत्तोऽस्मि प्रतिग्रहात्

12.192.40

तेभ्यः प्रयच्छ दानानि ये प्रवृत्ता नराधिप
अहं न प्रतिगृह्णामि किमिष्टं किं ददानि ते
ब्रूहि त्वं नृपतिश्रेष्ठ तपसा साधयामि किम्

12.192.41

राजोवाच
क्षत्रियोऽहं न जानामि देहीति वचनं क्वचित्
प्रयच्छ युद्धमित्येवं वादिनः स्मो द्विजोत्तम

12.192.42

ब्राह्मण उवाच
तुष्यसि त्वं स्वधर्मेण तथा तुष्टा वयं नृप
अन्योन्यस्योत्तरं नास्ति यदिष्टं तत्समाचर

12.192.43

राजोवाच
स्वशक्त्याहं ददानीति त्वया पूर्वं प्रभाषितम्
याचे त्वां दीयतां मह्यं जप्यस्यास्य फलं द्विज

12.192.44

ब्राह्मण उवाच
युद्धं मम सदा वाणी याचतीति विकत्थसे
न च युद्धं मया सार्धं किमर्थं याचसे पुनः

12.192.45

राजोवाच
वाग्वज्रा ब्राह्मणाः प्रोक्ताः क्षत्रिया बाहुजीविनः
वाग्युद्धं तदिदं तीव्रं मम विप्र त्वया सह

12.192.46

ब्राह्मण उवाच
सैवाद्यापि प्रतिज्ञा मे स्वशक्त्या किं प्रदीयताम्
ब्रूहि दास्यामि राजेन्द्र विभवे सति माचिरम्

12.192.47

राजोवाच
यत्तद्वर्षशतं पूर्णं जप्यं वै जपता त्वया
फलं प्राप्तं तत्प्रयच्छ मम दित्सुर्भवान्यदि

12.192.48

ब्राह्मण उवाच
परमं गृह्यतां तस्य फलं यज्जपितं मया
अर्धं त्वमविचारेण फलं तस्य समाप्नुहि

12.192.49

अथ वा सर्वमेवेह जप्यकं मामकं फलम्
राजन्प्राप्नुहि कामं त्वं यदि सर्वमिहेच्छसि

12.192.50

राजोवाच
कृतं सर्वेण भद्रं ते जप्यं यद्याचितं मया
स्वस्ति तेऽस्तु गमिष्यामि किं च तस्य फलं वद

12.192.51

ब्राह्मण उवाच
फलप्राप्तिं न जानामि दत्तं यज्जपितं मया
अयं धर्मश्च कालश्च यमो मृत्युश्च साक्षिणः

12.192.52

राजोवाच
अज्ञातमस्य धर्मस्य फलं मे किं करिष्यति
प्राप्नोतु तत्फलं विप्रो नाहमिच्छे ससंशयम्

12.192.53

ब्राह्मण उवाच
नाददेऽपरवक्तव्यं दत्तं वाचा फलं मया
वाक्यं प्रमाणं राजर्षे ममापि तव चैव हि

12.192.54

नाभिसंधिर्मया जप्ये कृतपूर्वः कथंचन
जप्यस्य राजशार्दूल कथं ज्ञास्याम्यहं फलम्

12.192.55

ददस्वेति त्वया चोक्तं ददामीति तथा मया
न वाचं दूषयिष्यामि सत्यं रक्ष स्थिरो भव

12.192.56

अथैवं वदतो मेऽद्य वचनं न करिष्यसि
महानधर्मो भविता तव राजन्मृषाकृतः

12.192.57

न युक्तं तु मृषा वाणी त्वया वक्तुमरिंदम
तथा मयाप्यभ्यधिकं मृषा वक्तुं न शक्यते

12.192.58

संश्रुतं च मया पूर्वं ददानीत्यविचारितम्
तद्गृह्णीष्वाविचारेण यदि सत्ये स्थितो भवान्

12.192.59

इहागम्य हि मां राजञ्जाप्यं फलमयाचिथाः
तन्मन्निसृष्टं गृह्णीष्व भव सत्ये स्थिरोऽपि च

12.192.60

नायं लोकोऽस्ति न परो न च पूर्वान्स तारयेत्
कुत एवावरान्राजन्मृषावादपरायणः

12.192.61

न यज्ञाध्ययने दानं नियमास्तारयन्ति हि
तथा सत्यं परे लोके यथा वै पुरुषर्षभ

12.192.62

तपांसि यानि चीर्णानि चरिष्यसि च यत्तपः
समाः शतैः सहस्रैश्च तत्सत्यान्न विशिष्यते

12.192.63

सत्यमेकाक्षरं ब्रह्म सत्यमेकाक्षरं तपः
सत्यमेकाक्षरो यज्ञः सत्यमेकाक्षरं श्रुतम्

12.192.64

सत्यं वेदेषु जागर्ति फलं सत्ये परं स्मृतम्
सत्याद्धर्मो दमश्चैव सर्वं सत्ये प्रतिष्ठितम्

12.192.65

सत्यं वेदास्तथाङ्गानि सत्यं यज्ञस्तथा विधिः
व्रतचर्यास्तथा सत्यमोंकारः सत्यमेव च

12.192.66

प्राणिनां जननं सत्यं सत्यं संततिरेव च
सत्येन वायुरभ्येति सत्येन तपते रविः

12.192.67

सत्येन चाग्निर्दहति स्वर्गः सत्ये प्रतिष्ठितः
सत्यं यज्ञस्तपो वेदाः स्तोभा मन्त्राः सरस्वती

12.192.68

तुलामारोपितो धर्मः सत्यं चैवेति नः श्रुतम्
समां कक्षां धारयतो यतः सत्यं ततोऽधिकम्

12.192.69

यतो धर्मस्ततः सत्यं सर्वं सत्येन वर्धते
किमर्थमनृतं कर्म कर्तुं राजंस्त्वमिच्छसि

12.192.70

सत्ये कुरु स्थिरं भावं मा राजन्ननृतं कृथाः
कस्मात्त्वमनृतं वाक्यं देहीति कुरुषेऽशुभम्

12.192.71

यदि जप्यफलं दत्तं मया नेषिष्यसे नृप
स्वधर्मेभ्यः परिभ्रष्टो लोकाननुचरिष्यसि

12.192.72

संश्रुत्य यो न दित्सेत याचित्वा यश्च नेच्छति
उभावानृतिकावेतौ न मृषा कर्तुमर्हसि

12.192.73

राजोवाच
योद्धव्यं रक्षितव्यं च क्षत्रधर्मः किल द्विज
दातारः क्षत्रियाः प्रोक्ता गृह्णीयां भवतः कथम्

12.192.74

ब्राह्मण उवाच
न छन्दयामि ते राजन्नापि ते गृहमाव्रजम्
इहागम्य तु याचित्वा न गृह्णीषे पुनः कथम्

12.192.75

धर्म उवाच
अविवादोऽस्तु युवयोर्वित्तं मां धर्ममागतम्
द्विजो दानफलैर्युक्तो राजा सत्यफलेन च

12.192.76

स्वर्ग उवाच
स्वर्गं मां विद्धि राजेन्द्र रूपिणं स्वयमागतम्
अविवादोऽस्तु युवयोरुभौ तुल्यफलौ युवाम्

12.192.77

राजोवाच
कृतं स्वर्गेण मे कार्यं गच्छ स्वर्ग यथासुखम्
विप्रो यदीच्छते दातुं प्रतीच्छतु च मे धनम्

12.192.78

ब्राह्मण उवाच
बाल्ये यदि स्यादज्ञानान्मया हस्तः प्रसारितः
निवृत्तिलक्षणं धर्ममुपासे संहितां जपन्

12.192.79

निवृत्तं मां चिरं राजन्विप्रं लोभयसे कथम्
स्वेन कार्यं करिष्यामि त्वत्तो नेच्छे फलं नृप
तपःस्वाध्यायशीलोऽहं निवृत्तश्च प्रतिग्रहात्

12.192.80

राजोवाच
यदि विप्र निसृष्टं ते जप्यस्य फलमुत्तमम्
आवयोर्यत्फलं किंचित्सहितं नौ तदस्त्विह

12.192.81

द्विजाः प्रतिग्रहे युक्ता दातारो राजवंशजाः
यदि धर्मः श्रुतो विप्र सहैव फलमस्तु नौ

12.192.82

मा वा भूत्सहभोज्यं नौ मदीयं फलमाप्नुहि
प्रतीच्छ मत्कृतं धर्मं यदि ते मय्यनुग्रहः

12.192.83

भीष्म उवाच
ततो विकृतचेष्टौ द्वौ पुरुषौ समुपस्थितौ
गृहीत्वान्योन्यमावेष्ट्य कुचेलावूचतुर्वचः

12.192.84

न मे धारयसीत्येको धारयामीति चापरः
इहास्ति नौ विवादोऽयमयं राजानुशासकः

12.192.85

सत्यं ब्रवीम्यहमिदं न मे धारयते भवान्
अनृतं वदसीह त्वमृणं ते धारयाम्यहम्

12.192.86

तावुभौ भृशसंतप्तौ राजानमिदमूचतुः
परीक्ष्यतां यथा स्याव नावामिह विगर्हितौ

12.192.87

विरूप उवाच
धारयामि नरव्याघ्र विकृतस्येह गोः फलम्
ददतश्च न गृह्णाति विकृतो मे महीपते

12.192.88

विकृत उवाच
न मे धारयते किंचिद्विरूपोऽयं नराधिप
मिथ्या ब्रवीत्ययं हि त्वा मिथ्याभासं नराधिप

12.192.89

राजोवाच
विरूप किं धारयते भवानस्य वदस्व मे
श्रुत्वा तथा करिष्यामीत्येवं मे धीयते मतिः

12.192.90

विरूप उवाच
शृणुष्वावहितो राजन्यथैतद्धारयाम्यहम्
विकृतस्यास्य राजर्षे निखिलेन नरर्षभ

12.192.91

अनेन धर्मप्राप्त्यर्थं शुभा दत्ता पुरानघ
धेनुर्विप्राय राजर्षे तपःस्वाध्यायशीलिने

12.192.92

तस्याश्चायं मया राजन्फलमभ्येत्य याचितः
विकृतेन च मे दत्तं विशूद्धेनान्तरात्मना

12.192.93

ततो मे सुकृतं कर्म कृतमात्मविशुद्धये
गावौ हि कपिले क्रीत्वा वत्सले बहुदोहने

12.192.94

ते चोञ्छवृत्तये राजन्मया समपवर्जिते
यथाविधि यथाश्रद्धं तदस्याहं पुनः प्रभो

12.192.95

इहाद्य वै गृहीत्वा तत्प्रयच्छे द्विगुणं फलम्
एकस्याः पुरुषव्याघ्र कः शुद्धः कोऽत्र दोषवान्

12.192.96

एवं विवदमानौ स्वस्त्वामिहाभ्यागतौ नृप
कुरु धर्ममधर्मं वा विनये नौ समाधय

12.192.97

यदि नेच्छति मे दानं यथा दत्तमनेन वै
भवानत्र स्थिरो भूत्वा मार्गे स्थापयतु प्रभुः

12.192.98

राजोवाच
दीयमानं न गृह्णासि ऋणं कस्मात्त्वमद्य वै
यथैव तेऽभ्यनुज्ञातं तथा गृह्णीष्व माचिरम्

12.192.99

विकृत उवाच
दीयतामित्यनेनोक्तं ददानीति तथा मया
नायं मे धारयत्यत्र गम्यतां यत्र वाञ्छति

12.192.100

राजोवाच
ददतोऽस्य न गृह्णासि विषमं प्रतिभाति मे
दण्ड्यो हि त्वं मम मतो नास्त्यत्र खलु संशयः

12.192.101

विकृत उवाच
मयास्य दत्तं राजर्षे गृह्णीयां तत्कथं पुनः
काममत्रापराधो मे दण्ड्यमाज्ञापय प्रभो

12.192.102

विरूप उवाच
दीयमानं यदि मया नेषिष्यसि कथंचन
नियंस्यति त्वा नृपतिरयं धर्मानुशासकः

12.192.103

विकृत उवाच
स्वं मया याचितेनेह दत्तं कथमिहाद्य तत्
गृह्णीयां गच्छतु भवानभ्यनुज्ञां ददानि ते

12.192.104

ब्राह्मण उवाच
श्रुतमेतत्त्वया राजन्ननयोः कथितं द्वयोः
प्रतिज्ञातं मया यत्ते तद्गृहाणाविचारितम्

12.192.105

राजोवाच
प्रस्तुतं सुमहत्कार्यमावयोर्गह्वरं यथा
जापकस्य दृढीकारः कथमेतद्भविष्यति

12.192.106

यदि तावन्न गृह्णामि ब्राह्मणेनापवर्जितम्
कथं न लिप्येयमहं दोषेण महताद्य वै

12.192.107

भीष्म उवाच
तौ चोवाच स राजर्षिः कृतकार्यौ गमिष्यथः
नेदानीं मामिहासाद्य राजधर्मो भवेन्मृषा

12.192.108

स्वधर्मः परिपाल्यश्च राज्ञामेष विनिश्चयः
विप्रधर्मश्च सुगुरुर्मामनात्मानमाविशत्

12.192.109

ब्राह्मण उवाच
गृहाण धारयेऽहं ते याचितं ते श्रुतं मया
न चेद्ग्रहीष्यसे राजञ्शपिष्ये त्वां न संशयः

12.192.110

राजोवाच
धिग्राजधर्मं यस्यायं कार्यस्येह विनिश्चयः
इत्यर्थं मे ग्रहीतव्यं कथं तुल्यं भवेदिति

12.192.111

एष पाणिरपूर्वं भो निक्षेपार्थं प्रसारितः
यन्मे धारयसे विप्र तदिदानीं प्रदीयताम्

12.192.112

ब्राह्मण उवाच
संहितां जपता यावान्मया कश्चिद्गुणः कृतः
तत्सर्वं प्रतिगृह्णीष्व यदि किंचिदिहास्ति मे

12.192.113

राजोवाच
जलमेतन्निपतितं मम पाणौ द्विजोत्तम
सममस्तु सहैवास्तु प्रतिगृह्णातु वै भवान्

12.192.114

विरूप उवाच
कामक्रोधौ विद्धि नौ त्वमावाभ्यां कारितो भवान्
समेति च यदुक्तं ते समा लोकास्तवास्य च

12.192.115

नायं धारयते किंचिज्जिज्ञासा त्वत्कृते कृता
कालो धर्मस्तथा मृत्युः कामक्रोधौ तथा युवाम्

12.192.116

सर्वमन्योन्यनिकषे निघृष्टं पश्यतस्तव
गच्छ लोकाञ्जितान्स्वेन कर्मणा यत्र वाञ्छसि

12.192.117

भीष्म उवाच
जापकानां फलावाप्तिर्मया ते संप्रकीर्तिता
गतिः स्थानं च लोकाश्च जापकेन यथा जिताः

12.192.118

प्रयाति संहिताध्यायी ब्रह्माणं परमेष्ठिनम्
अथ वाग्निं समायाति सूर्यमाविशतेऽपि वा

12.192.119

स तैजसेन भावेन यदि तत्राश्नुते रतिम्
गुणांस्तेषां समादत्ते रागेण प्रतिमोहितः

12.192.120

एवं सोमे तथा वायौ भूम्याकाशशरीरगः
सरागस्तत्र वसति गुणांस्तेषां समाचरन्

12.192.121

अथ तत्र विरागी स गच्छति त्वथ संशयम्
परमव्ययमिच्छन्स तमेवाविशते पुनः

12.192.122

अमृताच्चामृतं प्राप्तः शीतीभूतो निरात्मवान्
ब्रह्मभूतः स निर्द्वंद्वः सुखी शान्तो निरामयः

12.192.123

ब्रह्मस्थानमनावर्तमेकमक्षरसंज्ञकम्
अदुःखमजरं शान्तं स्थानं तत्प्रतिपद्यते

12.192.124

चतुर्भिर्लक्षणैर्हीनं तथा षड्भिः सषोडशैः
पुरुषं समतिक्रम्य आकाशं प्रतिपद्यते

12.192.125

अथ वेच्छति रागात्मा सर्वं तदधितिष्ठति
यच्च प्रार्थयते तच्च मनसा प्रतिपद्यते

12.192.126

अथ वा वीक्षते लोकान्सर्वान्निरयसंस्थितान्
निःस्पृहः सर्वतो मुक्तस्तत्रैव रमते सुखी

12.192.127

एवमेषा महाराज जापकस्य गतिर्यथा
एतत्ते सर्वमाख्यातं किं भूयः श्रोतुमिच्छसि

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Thou hadst referred to the dispute between Time, Mrityu, Yama, Ikshvaku, and a Brahmana. It behoveth thee to narrate the story in full.'

"Bhishma said, 'In connection with this subject that I am discoursing upon, is cited the old history of what transpired between Surya's son Ikshvaku and a certain Brahmana, and Time and Mrityu. Listen to me as to what occurred, and what was the conversation that took place between them, and the place where it happened. There was a certain Brahmana of great fame and pious behaviour. He was a Reciter. Possessed of great wisdom, he was conversant with the six Angas (of the Vedas). He was of the Kusika race and son of Pippalada. 2 He acquired (by his austerities) spiritual insight into the Angas. 3 Residing at the foot of Himavat, he was devoted to the Vedas. Silently reciting the Gayatri composition, he practised severe austerities for attaining to Brahma. A thousand years passed over his head while he was engaged in the observance of vows and fasts. The goddess (of Gayatri or Savitri) showed herself to him and said, 'I am gratified with thee.' Continuing to recite the sacred mantra, the Brahmana remained silent and spoke not a word to the goddess. The goddess felt compassion for him and became highly gratified. Then that progenitrix of the Vedas applaud that recitation in which the Brahmana had been engaged. After finishing his recitation (for that day) the Brahmana stood up and, bending his head, prostrated himself before the goddess's feet. The righteous-souled Reciter, addressing the goddess, said, 'By good luck, O goddess, thou hast been gratified with me and shown thyself to me. If, indeed, thou art gratified with me, the boon I ask is that my heart

may take pleasure in act of recitation.'

"Savitri said, 'What dost thou ask, O regenerate Rishi? What wish of thine shall I accomplish? Tell me, O foremost of Reciters, everything will be as thou wishest.' Thus addressed by the goddess, the Brahmana, conversant with duties, replied, saying, 'Let my wish about continuing my recitations go on increasing every moment. Let also, O auspicious goddess, the absorption of my mind into Samadhi be more complete.' The goddess sweetly said, 'Let it be as thou wishest.' Desiring to do good to the Brahmana, the goddess once again addressed him, saying, 'Thou shalt not have to go to hell, i.e., thither where great Brahmanas go. Thou shalt go into the region of Brahma which is uncreate and free from every fault. I go hence, but that which thou hast asked me shall happen. 1 Go on reciting with restrained soul and rapt attention. The god Dharma will in person come to thee. Time, Mrityu. and Yama also will all approach thy presence. There will be a dispute here between them and thee on a question of morality.'

'Bhishma continued, 'Having said these words, the goddess went back to her own abode. The Brahmana. continued engaged in recitation for a thousand celestial years. Restraining wrath, and always controlling self, he passed his time, firmly devoting himself to truth and freed from malice. Upon the completion of his observance by the intelligent Brahmana, Dharma, gratified with him, showed his person unto that regenerate individual.'

'Dharma said, 'O regenerate one, behold me who am Dharma. I have come here for seeing thee. Thou hast won the reward of this recitation in which thou hadst been engaged. Listen to ma as to what that reward is. Thou hast won all the regions of felicity which appertain to either gods or men. O good man, thou shalt ascend above all the abodes of the deities. O ascetic, cast off thy vital breaths then, and go unto whatever regions thou pleasest. By casting off thy body thou wilt win many regions of felicity.'

"The Brahmana said, 'What business have I with those regions of felicity of which thou speakest? O Dharma, go whithersoever thou pleasest. I will not, O puissant lord, cast off this body which is subject to much happiness and misery.'

"Dharma said, 'Thy body, O foremost of ascetics, should certainly be cast off. Do thou ascend to heaven, O Brahmana! Or, tell us what else should please thee, O sinless one!'

"The Brahmana said, 'I do not, O puissant lord, wish to reside in heaven itself without this body of mine. Leave me, O Dharma! I have no desire to go to heaven itself without my own body.'

"Dharma said, 'Without (thus) setting thy heart on thy body, cast it off and be happy Go into regions that are free from the attribute of Passion. Indeed, going thither, thou shalt never have to feel any misery.'

"The Brahmana said, 'O highly-blessed one, I take great pleasure in recitation. What need have I for those eternal regions of which thou

speakest? Indeed, O puissant lord, I do not desire to go to heaven with even this body of mine.'

"Dharma said, 'If thou dost not wish to cast off thy body, behold, O regenerate one, there is Time, and there is Mrityu, and there is Yama, who are all approaching thee!'

'Bhishma continued, 'After Dharma had said this, Vivaswat's son (Yama), Time, and Mrityu,--the trio (who snatch away all creatures from the earth), approached that Brahmana, O blessed king, and addressed him thus.'

"Yama said, 'I am Yama. I say unto thee that a high reward awaits thee for these well-performed penances of thine, and for this pious conduct that thou hast observed.'

"Time said, 'Thou hast won a high reward which is, indeed, commensurate with this course of recitation that thou hast finished. The time is come for thee to ascend to heaven.. I am Time and I have come to thee.'

"Mrityu said, 'O thou that art conversant with righteousness, know me for Mrityu herself in her proper form. I have come to thee in person, urged by Time, for bearing thee hence, O Brahmana.'

"The Brahmana said, 'Welcome to Surya's son, to Time possessed of high soul, to Mrityu, and to Dharma! What shall I accomplish for you all.

"Bhishma continued, 'In that meeting, the Brahmana gave them water to wash their feet, and the usual articles of the Arghya. Highly gratified, he then addressed them, saying, 'What shall I do for you all by exerting my own might?' Just at that time, 01 monarch, (king) Ikshvaku, who had set out on a sojourn to holy waters and shrines, came to that spot where those deities had been assembled together. 'The royal sage Ikshvaku bowed his head and worshipped them all. That best of kings then enquired after the welfare of all of them. The Brahmana gave the king a seat, as also water to wash his feet, and the usual Arghya. Having next made the usual enquiries of courtesy, he said, 'Thou art welcome, O great monarch! Tell me all this thy wishes! Let thy noble self tell me what I shall have to accomplish for thee by putting forth my might.'

"The king said, 'I am a king. Thou art a Brahmana in the observance of the six well-known duties. (1 cannot ask), I will give thee some wealth. That is well-known. Tell me how much I shall give thee.'

"The Brahmana said, 'There are two kinds of Brahmanas, O monarch! Morality of righteousness also is of two kinds; addiction to work, and abstention from work. As regards myself, I have abstained from acceptance of gifts. Give presents unto them, O, king, that are addicted to the duty of work and acceptance. I shall not, therefore, accept anything in gift. On the other hand, I ask thee, what is for thy good? What, indeed, shall I give thee? Tell me, O foremost of kings, and I shall accomplish it with the aid of my penances.'

"The king said, 'I am a Kshatriya. I do not know how to say the word 'Give.' The only thing, O best of regenerate persons, that we can say (by way of asking) is Give (us) battle.'

"The Brahmana said, 'Thou art content with the observance of the duties of thy order. Similarly, I am content with the duties of mine, O king! There

is, therefore, little difference between us. Do as thou pleasest!'

"The king said, 'Thou saidst these words first, viz., 'I shall give thee according to my might.' I, therefore, solicit thee, O regenerate one. Give me the fruits of this recitation (which thou hast gone through).'

"The Brahmana said, 'Thou wert boasting that thy utterances always solicit battle. Why then dost thou not solicit battle with me?'

"The king said, 'It has been said that Brahmanas are armed with the thunder of speech, and that Kshatriyas have might of arms. Hence, learned Brahmana, this wordy warfare has set in between thee and me.'

"The Brahmana said, 'As regards myself, even that is my resolution today. What shall I give thee according to my might? Tell me, O king of kings, and I shall give thee, having wealth of my own. Do not tarry.'

"The king said, 'If, indeed, thou desirest to give me anything, then give me the fruits thou hast earned by practising recitation for these thousand years.'

"The Brahmana said, 'Take the highest fruit of the recitations I have gone through. Indeed, take half, without any scruple, of that fruit. Or, O king, if thou wishest, take without any scruple the entire fruits of my recitations.'

"The king said, 'Blessed be thou, I have no need for the fruits of thy recitations which I solicited. Blessings on thy head. I am about to leave thee. Tell me, however, what those fruits are (of thy recitations).'

"The Brahmana said, 'I have no knowledge of the fruits I have won. I have, however, given thee those fruits that I have acquired by recitation. These, viz., Dharma and Time, and Yama, and Mrityu, are witnesses (of the act of gift).'

"The king said, 'What will the fruits, that are unknown, of these thy observances, do for me? If thou dost not tell me what the fruits are of thy recitations, let those fruits be thine, for without doubt I do not wish for them.'

"The Brahmana said, 'I will not accept any other utterance (from thee). I have given thee the fruits of my recitations. Let, O royal sage, both thy words and mine become true. As regards my recitations, I never cherished any specific desire to accomplish. How then, O tiger among kings, should I have any knowledge of what the fruits are of those recitations? Thou saidst, 'Give!' I said 'I give!' I shall not falsify these words. Keep the truth. Be calm! If thou request to keep my word, O king, great will be thy sin due to falsehood. O chastiser of foes, it does not become thee to utter what is untrue. Similarly, I dare not falsify what I have uttered. I have, before this, unhesitatingly said, 'I give!' If, therefore, thou art firm in truth, accept my gift. Coming here, O king, thou didst solicit of me the fruits of my recitations. Therefore, take what I have given away, if, indeed, thou art firm in truth. He who is addicted to falsehood had neither this world nor the next. Such a person fails to rescue his (deceased) ancestors. How again shall he succeed in doing good to his (unborn) progeny? The rewards of sacrifices and gifts, as also of fasts and religious observances, are not so efficacious in rescuing (a person from evil and hell) as Truth, O bull among men, in both this and the next world. All the penances that have been undergone by thee and all those that thou wilt undergo in the future for hundreds and thousands of years

do not possess efficacy greater than that of Truth. Truth is one un deteriorating Brahma. Truth is the one undeteriorating Penance. Truth is the one undeteriorating sacrifice. Truth is the one undeteriorating Veda. Truth is awake in the Vedas. The fruits attached to Truth have been said to be the highest. From Truth arise Righteousness and Self-restraint. Everything rests on Truth. Truth is the Vedas and their branches. Truth is Knowledge. Truth is the Ordinance. Truth is the observance of vows and fasts. Truth is the Primeval Word Om. Truth is the origin of creatures. Truth is their progeny. It is by Truth that the Wind moves. It is by Truth that the Sun gives heat. It is by Truth that Fire burns. It is on Truth that Heaven rests. Truth is Sacrifice, Penance, Vedas, the utterance of Samans, Mantras, and Saraswati. It hath been heard by us that once on a time Truth and all religious observances were placed on a pair of scales. When both were weighed, that scale on which Truth was, seen to be heavier. There is Truth where Righteousness is. Everything increaseth through Truth. Why, O king, dost thou wish to do an act that is stained with falsehood? Be firm in Truth. Do not act falsely, O monarch! Why wouldst thou falsify thy words 'Give (me),' which thou hast uttered? If thou refusest, O monarch, to accept the fruits that I have given thee of my recitations, thou shalt then have to wander over the world, fallen away from Righteousness! That person who does not give after having promised, and he also that does not accept after having solicited, are both stained with falsehood. It behoveth thee, therefore, not to falsify thy own words.'

"The king said, 'To fight and protect (subjects) are the duties of Kshatriyas. It is said that Kshatriyas are givers (of presents). How then shall I take anything from thee (in gift)?'

"The Brahmana said, 'I never insisted on thee, O king (for accepting anything from me in the first instance). I did not seek thy house. Thyself, coming here, didst solicit me. Why then dost thou not take?'

"Dharma said, 'Know ye both that I am Dharma himself. Let there be no dispute between you. Let the Brahmana become endued with the reward attaching to gift, and let the monarch also obtain the merit of Truth.'

"Heaven said, 'Know, O great king, that I am Heaven's self in my embodied form, come hither in person. Let this dispute between you cease. You are both equal in respect of the merit or rewards earned.'

"The king said, 'I have no use with Heaven. Go, O Heaven, to the place you have come from. If this learned Brahmana desires to repair to thee, let him take the rewards that I have won (by my acts in life).'

"The Brahmana said, 'In my younger days I had, through ignorance, stretched my hand (for acceptance of gifts). At present, however, I recite the Gayatri, observing the duty of abstention. 1 Why dost thou, O king, tempt me thus, me who have for a long time observed the duty of abstention? I shall myself do what my duty is. I do not wish to have any share of the rewards won by thee, O monarch! I am devoted to penances and to study of the

[paragraph continues] Vedas, and I have abstained from acceptance.'

"The king said, 'If, O Brahmana, thou art really to give me the excellent reward of thy recitation, then let half that reward be mine, thyself taking at the same time half the reward that I myself have won by my acts. Brahmanas are engaged in the duty of acceptance. Persons born in the royal order are engaged in the duty of giving. If thou art not unaware of the duties (laid down for both the orders), let our fruits be equal (according to the suggestion I have made). Or, if thou dost not wish to be my equal in respect of our rewards, take then the whole of the rewards that I may have won. Do take the merit I have won, if thou wishest to show me grace.'

"Bhishma continued, 'At this time, two individuals of very ungainly aspect came there. Each had his arm upon the other's shoulder; both were ill-dressed. They said these words, 'Thou owest me nothing. I really owe thee. If we dispute in this way, here is the king who ruleth individuals. I say truly, thou owest me nothing! Thou speakest falsely. I do owe thee a debt. Both of them, waxing very hot in dispute, then addressed the king, saying, 'See, O monarch, that none of us may become stained with sin.'

"Virupa said, 'I woe my companion, Vikrita, O monarch, the merits of the gift of a cow. I am willing to pay off that debt. This Vikrita, however, refuses to take repayment.' 1

"Vikrita said, 'This Virupa, O monarch, oweth me nothing. He speaks a falsehood with the appearance of truth, O king.'

"The king said, "Tell me, O Virupa, what is that which thou owest thy friend here. It is my resolution to hear thee and then do what is proper.'

"Virupa said, 'Hear attentively, O king, all the circumstances in detail, about how I owe my companion, viz., this Vikrita, O ruler of men. This Vikrita had, in bygone days, for the sake of winning merit, O sinless one, given away an auspicious cow, O royal sage, unto a Brahmana devoted to penances as the study of the Vedas. Going unto him, O king, I begged of him the reward of that act. With a pure heart, Vikrita made a gift to me of that reward. I then, for my purification, did some good acts. I also purchased two kapila cows with calves, both of which used to yield large quantities of milk. I then made a present, according to due rites and with proper devotion, of those two cows unto a poor Brahmana living by the Unchha 2 method. Having formerly accepted the gift from my companion, I desire, O lord, even here, to give him return twice the reward! 3 The circumstances being such, O tiger among men, who amongst us two shall be innocent and who guilty (according to your judgment)? Disputing with each other about this, we have both come to thee, O monarch! Whether thou judgest rightly or wrongly, establish both of us in peace. If this my companion does not wish to take

from me in return a gift equal to what he gave me, thou shalt have to judge patiently and set us both on the right track.'

"The king said, 'Why do you not accept payment that is sought to be made of the debt that is owing to thee? Do not delay, but accept payment of what thou knowest is thy due.'

"Vikrita said, 'This one says that he owes me. I say unto him that what I gave I gave away. He doth not, therefore, owe me anything. Let him go whithersoever he wishes.'

"The king said, 'He is ready to give thee. Thou., however, art unwilling to take. This does not seem proper to me. I think that thou deservest punishment for this. There is little doubt in this.'

"Vikrita said, 'I made a gift to him, O royal sage! How can I take it back? If I am guilty in this, do thou pronounce the punishment, O puissant one.'

"Virupa said, 'If thou refusest to take when I am ready to give, this king will certainly punish thee, for he is an upholder of justice.'

"Vikrita said, 'Solicited by him I gave him what was my own. How shall I now retake that? Thou mayst go away. Thou hast my leave.'

"The Brahmana said, 'Thou hast heard, O king, the words of these two. Do thou take without scruple that which I have pledged myself to give thee.'

"The king said, 'This matter is, indeed, as deep (in importance) as an unfathomable pit. How will the pertinacity of this Reciter end? If I do not accept what has been given by this Brahmana, how shall I avoid being stained with a great sin?' The royal sage then said unto the two disputants, 'Go ye both, having won your respective objects. I should see that kingly duties, vested in me, may not become futile. It is settled that kings should observe the duties laid down for them. To my misfortune, however, the course of duties prescribed for Brahmanas has possessed my wretched self.' 1

"The Brahmana said, 'Accept, O king! I owe thee. Thou didst solicit it, and I also have become pledged (to give thee). If, however, thou refuse to take, O monarch, I shall without doubt curse thee.'

"The king said, 'Fie on kingly duties, the settled conclusion about the operation of which is even such. I should, however, take what thou givest, for only this reason, viz., rendering the two courses of duty exactly equal. 2 This is my hand, that was never before (stretched forth for acceptance of gifts),

is now stretched forth (for acceptance as also) for giving away. Give me what thou owest me.'

"The Brahmana said, 'If I have won any fruits by reciting the Gayatri, accept them all.'

"The king said, 'These drops of water, behold, O foremost of Brahmanas, have fallen upon my hand. I also desire to give thee. Accept my gift. Let there be equality between us (through thy accepting my gift as I have accepted thine).'

"Virupa said, 'Know, O king, that we two are Desire and Wrath. It hath been by us that thou hast been induced to act in this way. Thou hast made a gift in return to the Brahmana. Let there be equality between thee and this regenerate person in respect of regions--of felicity in the next world. This Vikrita really does not owe me anything. We appealed to thee for thy own sake. Time, Dharma, Mrityu, and we two, have examined everything about thee, here in thy very presence, by producing this friction between thee and that Brahmana. Go now, as thou choosest, to those regions of felicity which thou hast won by means of thy deeds.'

"Bhishma continued, 'I have now told thee how Reciters obtain the fruits (of their recitation) and what, indeed, is their end, what the spot, and what the regions, that a Reciter may win. A Reciter of Gayatri goes to the supreme god Brahman, or repairs to Agni or enters the region of Surya. If he sports there in his (new) energetic form, then stupefied by such attachment, he catches the attributes of those particular regions. 1 The same becomes the case with him if he goes to Soma, or Vayu, or Earth, or Space. The fact is, he dwells in all these, with attachment, and displays the attributes peculiar to those regions. If, however, he goes to those regions after having freed himself from attachments, and feels a. mistrust (respecting the felicity he enjoys) and wishes for That Which is Supreme and Immutable, he then enters even That. In that case he attains to the ambrosia of ambrosia, to a state free from desire and destitute of separate consciousness. He becomes Brahma's self freed from the influence of opposites, happy, tranquil, and without pain. 2 Indeed, he attains to, that condition which is free from pain, which is tranquillity's self, which is; called Brahma, whence there is no return, and which is styled the One and Immutable. He becomes freed from the four means of apprehension, 3 the six conditions, and also the other six and ten attributes. 4 Transcending the Creator (Brahman), he attains to absorption into the One Supreme Soul. Or, if under the influence of attachments, he wishes not for such absorption, but desires to have a separate existence as dependent on that Supreme Cause of everything, then obtains the fruition of everything for which he cherishes a wish. Or, if he looks (with aversion) upon all regions of felicity, which have been (as previously stated)

called hells, he then, driving off desire and freed from everything, enjoys supreme felicity even in those very regions. 1 Thus, O monarch, I have discoursed to thee about the end attained by Reciters. I have told thee everything. What else thou wishest to hear?'"

56:1 For there no forms exist to become the objects of such functions. All is pure knowledge there, independent of those ordinary operations that help created beings to acquire knowledge.

56:2 The six Angas are Siksha, Kalpa, Vyakarana, Nirukta, Chhandas, Jyotish.

56:3 i.e., an insight not obtained in the ordinary way but by intuition.

57:1 K.P. Singha mistranslates the word sadhaye. It means 'I go', and not 'I will strive etc.' The Burdwan translator is correct.

60:1 Work and Abstention from work are the two courses of duty prescribed or followed.

61:1 It seems that Vikrita had given away a cow. He had then made a gift to Virupa of the merit he had won by that righteous act.

61:2 Picking solitary grains from the crevices in the fields after the crops have been gathered and taken away.

61:3 He gave me the merit he won by giving away one cow. I wish to give him in return the merit I have won by giving away two cows.

62:1 Verses 107 and 108 are rather obscure. What the king says in 107 seems to be that you two have referred your dispute to me who am a king. I cannot shirk my duty, but am bound to judge fairly between you. I should see that kingly duties should not, so far as I am concerned, become futile. In 108 he says, being a king I should discharge the duties of a king, i.e., I should judge disputes, and give, if need be, but never take. Unfortunately, the situation is such that I am obliged to act as a Brahmana by taking what this particular Brahmana is desirous of offering.

62:2 This verse also seems to be very obscure. The king's natural inclination, it seems, prompts him to oblige the Brahmana by accepting his gift. The ordinances about kingly duties restrain him. Hence his condemnation of those duties. In the second line, he seems to say that he is morally bound to accept the gift, and intends to make a gift of his own merits in return. The result of this act, he thinks, will be to make both courses of duty (viz., the Kshatriya, and the Brahmana's) produce the same kind of rewards in the next world.

63:1 This is not Emancipation, but merely terminable felicity.

63:2 Attains to Emancipation or Absorption in-to the essence of Brahma.

63:3 These are Direct knowledge (through the senses), Revelation, Inference, and Intuition.

63:4 The first six are Hunger, Thirst, Grief, Delusion, Disease, and Death. The other sixteen are the five breaths, the ten senses, and the mind.

12.193.1

युधिष्ठिर उवाच
किमुत्तरं तदा तौ स्म चक्रतुस्तेन भाषिते
ब्राह्मणो वाथ वा राजा तन्मे ब्रूहि पितामह

12.193.2

अथ वा तौ गतौ तत्र यदेतत्कीर्तितं त्वया
संवादो वा तयोः कोऽभूत्किं वा तौ तत्र चक्रतुः

12.193.3

भीष्म उवाच
तथेत्येवं प्रतिश्रुत्य धर्मं संपूज्य चाभिभो
यमं कालं च मृत्युं च स्वर्गं संपूज्य चार्हतः

12.193.4

पूर्वं ये चापरे तत्र समेता ब्राह्मणर्षभाः
सर्वान्संपूज्य शिरसा राजानं सोऽब्रवीद्वचः

12.193.5

फलेनानेन संयुक्तो राजर्षे गच्छ पुण्यताम्
भवता चाभ्यनुज्ञातो जपेयं भूय एव हि

12.193.6

वरश्च मम पूर्वं हि देव्या दत्तो महाबल
श्रद्धा ते जपतो नित्यं भवितेति विशां पते

12.193.7

राजोवाच
यद्येवमफला सिद्धिः श्रद्धा च जपितुं तव
गच्छ विप्र मया सार्धं जापकं फलमाप्नुहि

12.193.8

ब्राह्मण उवाच
कृतः प्रयत्नः सुमहान्सर्वेषां संनिधाविह
सह तुल्यफलौ चावां गच्छावो यत्र नौ गतिः

12.193.9

भीष्म उवाच
व्यवसायं तयोस्तत्र विदित्वा त्रिदशेश्वरः
सह देवैरुपययौ लोकपालैस्तथैव च

12.193.10

साध्या विश्वेऽथ मरुतो ज्योतींषि सुमहान्ति च
नद्यः शैलाः समुद्राश्च तीर्थानि विविधानि च

12.193.11

तपांसि संयोगविधिर्वेदाः स्तोभाः सरस्वती
नारदः पर्वतश्चैव विश्वावसुर्हहा हुहूः

12.193.12

गन्धर्वश्चित्रसेनश्च परिवारगणैर्युतः
नागाः सिद्धाश्च मुनयो देवदेवः प्रजापतिः
विष्णुः सहस्रशीर्षश्च देवोऽचिन्त्यः समागमत्

12.193.13

अवाद्यन्तान्तरिक्षे च भेर्यस्तूर्याणि चाभिभो
पुष्पवर्षाणि दिव्यानि तत्र तेषां महात्मनाम्
ननृतुश्चाप्सरःसंघास्तत्र तत्र समन्ततः

12.193.14

अथ स्वर्गस्तथा रूपी ब्राह्मणं वाक्यमब्रवीत्
संसिद्धस्त्वं महाभाग त्वं च सिद्धस्तथा नृप

12.193.15

अथ तौ सहितौ राजन्नन्योन्येन विधानतः
विषयप्रतिसंहारमुभावेव प्रचक्रतुः

12.193.16

प्राणापानौ तथोदानं समानं व्यानमेव च
एवं तान्मनसि स्थाप्य दधतुः प्राणयोर्मनः

12.193.17

उपस्थितकृतौ तत्र नासिकाग्रमधो भ्रुवौ
कुङ्कुण्यां चैव मनसा शनैर्धारयतः स्म तौ

12.193.18

निश्चेष्टाभ्यां शरीराभ्यां स्थिरदृष्टी समाहितौ
जितासनौ तथाधाय मूर्धन्यात्मानमेव च

12.193.19

तालुदेशमथोद्दाल्य ब्राह्मणस्य महात्मनः
ज्योतिर्ज्वाला सुमहती जगाम त्रिदिवं तदा

12.193.20

हाहाकारस्ततो दिक्षु सर्वासु सुमहानभूत्
तज्ज्योतिः स्तूयमानं स्म ब्रह्माणं प्राविशत्तदा

12.193.21

ततः स्वागतमित्याह तत्तेजः स पितामहः
प्रादेशमात्रं पुरुषं प्रत्युद्गम्य विशां पते

12.193.22

भूयश्चैवापरं प्राह वचनं मधुरं स्म सः
जापकैस्तुल्यफलता योगानां नात्र संशयः

12.193.23

योगस्य तावदेतेभ्यः फलं प्रत्यक्षदर्शनम्
जापकानां विशिष्टं तु प्रत्युत्थानं समाधिकम्

12.193.24

उष्यतां मयि चेत्युक्त्वाचेतयत्स ततः पुनः
अथास्य प्रविवेशास्यं ब्राह्मणो विगतज्वरः

12.193.25

राजाप्येतेन विधिना भगवन्तं पितामहम्
यथैव द्विजशार्दूलस्तथैव प्राविशत्तदा

12.193.26

स्वयंभुवमथो देवा अभिवाद्य ततोऽब्रुवन्
जापकार्थमयं यत्नस्तदर्थं वयमागताः

12.193.27

कृतपूजाविमौ तुल्यं त्वया तुल्यफलाविमौ
योगजापकयोर्दृष्टं फलं सुमहदद्य वै
सर्वाँल्लोकानतीत्यैतौ गच्छेतां यत्र वाञ्छितम्

12.193.28

ब्रह्मोवाच
महास्मृतिं पठेद्यस्तु तथैवानुस्मृतिं शुभाम्
तावप्येतेन विधिना गच्छेतां मत्सलोकताम्

12.193.29

यश्च योगे भवेद्भक्तः सोऽपि नास्त्यत्र संशयः
विधिनानेन देहान्ते मम लोकानवाप्नुयात्
गम्यतां साधयिष्यामि यथास्थानानि सिद्धये

12.193.30

भीष्म उवाच
इत्युक्त्वा स तदा देवस्तत्रैवान्तरधीयत
आमन्त्र्य तं ततो देवा ययुः स्वं स्वं निवेशनम्

12.193.31

ते च सर्वे महात्मानो धर्मं सत्कृत्य तत्र वै
पृष्ठतोऽनुययू राजन्सर्वे सुप्रीतमानसाः

12.193.32

एतत्फलं जापकानां गतिश्चैव प्रकीर्तिता
यथाश्रुतं महाराज किं भूयः श्रोतुमिच्छसि

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'Tell me, O grandsire, what reply was given by either the Brahmana or the monarch to Virupa after the conclusion of the latter's speech. What kind of end was it, amongst those described by thee, that they obtained? What, indeed, was the discourse that happened between them, and what did they do there?'

"Bhishma said, 'The Brahmana, saying, 'Let it be as thou hast said, 'worshipped Dharma and Yama and Time and Mrityu and Heaven, all of whom were worthy of worship. He also worshipped all those foremost of Brahmanas that had come there by bending his head unto them. Addressing the monarch then, he said, 'Endued with the reward of my recitations, O royal sage, attain thou to a position of eminence. With thy leave I shall set myself to my recitations again. O thou of great might, the goddess Savitri gave me a boon, saying, 'Let thy devotion to recitations be continuous.'

"The king said, 'If thy success (in recitation) has b.-come fruitless (in consequence of thy having given away those fruits unto me), and if thy heart be set upon practising again, go, O learned Brahmana, half and half with me, and let the reward of thy recitations themselves be thine.' 2

"The Brahmana said, 'Thou hast made strenuous efforts before all these persons (for making me a sharer of the rewards in store for thee as the consequences of thy own acts). Let us then become equal in respect of our rewards (in next life), and let us go to receive that end which is ours.' Knowing the resolve to which they came there, the chief of the gods came to that spot, accompanied by the deities and the Regents of the world. The Sadhyas, the Viswas, the Mantras, diverse kinds of loud and sweet music, the Rivers, the Mountains, the Seas, the Sacred Waters, the Penances, the Ordinances about yoga, the Vedas, the Sounds that accompany the singing of the Samans, Saraswati, Narada, Parvata, Viswavasu, the Hahas, the Huhus, the Gandharva Chitrasena with all the members of his family, the Nagas, the Sadhyas, the

[paragraph continues] Munis, the god of gods, viz., Prajapati, and the inconceivable and thousand-headed Vishnu himself, came there. Drums and trumpets were beat and blown in the firmament. Celestial flowers were rained down upon those high-souled beings. Bands of Apsaras danced all around. Heaven, in his embodied form, came there. Addressing the Brahmana, he said, 'Thou hast attained to success. Thou art highly blessed.' Next addressing the monarch, he said, 'Thou also, O king, hast attained to success.' Those two persons then, O monarch (viz., the Brahmana and the king), having done good to each other, withdrew their senses from the objects of the world. Fixing the vital breaths Prana, Apana, Samana, Udana and Vyana in the heart, they concentrated the mind in Prana and Apana united together. They then placed the two united breaths in the abdomen, and directed their gaze to the tip of the nose and then immediately below the two eye-brows. They next held the two breaths, with the aid of the mind, in the spot that intervenes between the two eye-brows, bringing them there very gradually. With bodies perfectly inactive, they were absorbed with fixed gaze. Having control over their souls, they then placed the soul within the brain. Then piercing the crown of the high-souled Brahmana a fiery flame of great splendour ascended to heaven. Loud exclamations of woe, uttered by all creatures, were then heard on all sides. Its praises hymned by all, that splendour then entered Brahman's self. The Great grandsire, advancing forward, addressed that splendour which had assumed a form of the tallness of a span, saying, 'Welcome!' And once more he uttered these words, 'Verily, Reciters attain to the same end with the yogins. The attainment by the yogin of his end is an object of direct vision unto all these (here assembled). As regards Reciters, there is this distinction, that the honour is ordained for them of Brahman's advancing forward to receive them (after their departure from earth). 1 Dwell thou in me.' Thus spoke Brahman and once more imparted consciousness into that splendour. Indeed, the Brahmana then, freed from all anxieties, entered the mouth of the Creator. The monarch (Ikshvaku) also, after the same manner, entered the divine Grandsire like that foremost of Brahmanas. The (assembled) deities saluted the self-born and said, 'A very superior end is, indeed, ordained for Reciters. This exertion (that we have seen thee put forth) is for Reciters. As regards ourselves, we came hither for beholding it. Thou hast made these two equal, rendered them equal honour, and bestowed upon them an equal end. The high end that is reserved for both yogins and Reciters has been seen by us today. Transcending all regions (of felicity), these two are capable of going whithersoever they wish.'

"Brahman said, 'He also that would read the great Smriti (viz., the Veda), and he too, who would read the other auspicious Smritis that follow the former (viz., Manu's and the rest), would, in this way, attain to the same region with me. He also who is devoted to yoga, will, without doubt, acquire in this manner, after death, the regions that are mine. I go hence. Go ye all

to your respective places for the accomplishment of your ends.'

"Bhishma continued, 'Having said these words, that foremost of gods disappeared there and then. The assembled deities, having previously taken his leave, returned to their respective abodes. All those high-souled beings, having honoured Dharma, proceeded with well-pleased hearts, O monarch, walking behind that great deity. These are the rewards of reciters and this their end. I have described them to thee as I myself had heard of them. What else, O monarch, dost thou wish to hear of?'"

64:1 I think, K.P. Singha misunderstands this verse. Three different ends are spoken of. One is absorption into Brahma; the other's enjoyment of ordinary felicity, which, of course, is terminable, and the last is the enjoyment of that felicity which is due to a freedom from desire and attachments; 126 speaks of this last kind of felicity.

64:2 In the second line saraddham is not an indeclinable; or, if it be taken as such, the sense may still remain unaltered. What the monarch does is to call upon the Brahmana to share with the monarch the rewards that the monarch had won.

65:1 The sense seems to be that yogins attain to Brahma even here; whereas Reciters attain to him after death.

12.194.1

युधिष्ठिर उवाच
किं फलं ज्ञानयोगस्य वेदानां नियमस्य च
भूतात्मा वा कथं ज्ञेयस्तन्मे ब्रूहि पितामह

12.194.2

भीष्म उवाच
अत्राप्युदाहरन्तीममितिहासं पुरातनम्
मनोः प्रजापतेर्वादं महर्षेश्च बृहस्पतेः

12.194.3

प्रजापतिं श्रेष्ठतमं पृथिव्यां; देवर्षिसंघप्रवरो महर्षिः
बृहस्पतिः प्रश्नमिमं पुराणं; पप्रच्छ शिष्योऽथ गुरुं प्रणम्य

12.194.4

यत्कारणं मन्त्रविधिः प्रवृत्तो; ज्ञाने फलं यत्प्रवदन्ति विप्राः
यन्मन्त्रशब्दैरकृतप्रकाशं; तदुच्यतां मे भगवन्यथावत्

12.194.5

यदर्थशास्त्रागममन्त्रविद्भि;र्यज्ञैरनेकैर्वरगोप्रदानैः
फलं महद्भिर्यदुपास्यते च; तत्किं कथं वा भविता क्व वा तत्

12.194.6

मही महीजाः पवनोऽन्तरिक्षं; जलौकसश्चैव जलं दिवं च
दिवौकसश्चैव यतः प्रसूता;स्तदुच्यतां मे भगवन्पुराणम्

12.194.7

ज्ञानं यतः प्रार्थयते नरो वै; ततस्तदर्था भवति प्रवृत्तिः
न चाप्यहं वेद परं पुराणं; मिथ्याप्रवृत्तिं च कथं नु कुर्याम्

12.194.8

ऋक्सामसंघांश्च यजूंषि चाहं; छन्दांसि नक्षत्रगतिं निरुक्तम्
अधीत्य च व्याकरणं सकल्पं; शिक्षां च भूतप्रकृतिं न वेद्मि

12.194.9

स मे भवाञ्शंसतु सर्वमेत;ज्ज्ञाने फलं कर्मणि वा यदस्ति
यथा च देहाच्च्यवते शरीरी; पुनः शरीरं च यथाभ्युपैति

12.194.10

मनुरुवाच
यद्यत्प्रियं यस्य सुखं तदाहु;स्तदेव दुःखं प्रवदन्त्यनिष्टम्
इष्टं च मे स्यादितरच्च न स्या;देतत्कृते कर्मविधिः प्रवृत्तः
इष्टं त्वनिष्टं च न मां भजेते;त्येतत्कृते ज्ञानविधिः प्रवृत्तः

12.194.11

कामात्मकाश्छन्दसि कर्मयोगा; एभिर्विमुक्तः परमश्नुवीत
नानाविधे कर्मपथे सुखार्थी; नरः प्रवृत्तो न परं प्रयाति
परं हि तत्कर्मपथादपेतं; निराशिषं ब्रह्मपरं ह्यवश्यम्

12.194.12

प्रजाः सृष्टा मनसा कर्मणा च; द्वावप्येतौ सत्पथौ लोकजुष्टौ
दृष्ट्वा कर्म शाश्वतं चान्तवच्च; मनस्त्यागः कारणं नान्यदस्ति

12.194.13

स्वेनात्मना चक्षुरिव प्रणेता; निशात्यये तमसा संवृतात्मा
ज्ञानं तु विज्ञानगुणेन युक्तं; कर्माशुभं पश्यति वर्जनीयम्

12.194.14

सर्पान्कुशाग्राणि तथोदपानं; ज्ञात्वा मनुष्याः परिवर्जयन्ति
अज्ञानतस्तत्र पतन्ति मूढा; ज्ञाने फलं पश्य यथा विशिष्टम्

12.194.15

कृत्स्नस्तु मन्त्रो विधिवत्प्रयुक्तो; यज्ञा यथोक्तास्त्वथ दक्षिणाश्च
अन्नप्रदानं मनसः समाधिः; पञ्चात्मकं कर्मफलं वदन्ति

12.194.16

गुणात्मकं कर्म वदन्ति वेदा;स्तस्मान्मन्त्रा मन्त्रमूलं हि कर्म
विधिर्विधेयं मनसोपपत्तिः; फलस्य भोक्ता तु यथा शरीरी

12.194.17

शब्दाश्च रूपाणि रसाश्च पुण्याः; स्पर्शाश्च गन्धाश्च शुभास्तथैव
नरो नसंस्थानगतः प्रभुः स्या;देतत्फलं सिध्यति कर्मलोके

12.194.18

यद्यच्छरीरेण करोति कर्म; शरीरयुक्तः समुपाश्नुते तत्
शरीरमेवायतनं सुखस्य; दुःखस्य चाप्यायतनं शरीरम्

12.194.19

वाचा तु यत्कर्म करोति किंचि;द्वाचैव सर्वं समुपाश्नुते तत्
मनस्तु यत्कर्म करोति किंचि;न्मनःस्थ एवायमुपाश्नुते तत्

12.194.20

यथागुणं कर्मगणं फलार्थी; करोत्ययं कर्मफले निविष्टः
तथा तथायं गुणसंप्रयुक्तः; शुभाशुभं कर्मफलं भुनक्ति

12.194.21

मत्स्यो यथा स्रोत इवाभिपाती; तथा कृतं पूर्वमुपैति कर्म
शुभे त्वसौ तुष्यति दुष्कृते तु; न तुष्यते वै परमः शरीरी

12.194.22

यतो जगत्सर्वमिदं प्रसूतं; ज्ञात्वात्मवन्तो व्यतियान्ति यत्तत्
यन्मन्त्रशब्दैरकृतप्रकाशं; तदुच्यमानं शृणु मे परं यत्

12.194.23

रसैर्वियुक्तं विविधैश्च गन्धै;रशब्दमस्पर्शमरूपवच्च
अग्राह्यमव्यक्तमवर्णमेकं; पञ्चप्रकारं ससृजे प्रजानाम्

12.194.24

न स्त्री पुमान्वापि नपुंसकं च; न सन्न चासत्सदसच्च तन्न
पश्यन्ति यद्ब्रह्मविदो मनुष्या;स्तदक्षरं न क्षरतीति विद्धि

Translation — Kisari Mohan Ganguli

"Yudhishthira said, 'What are the fruits of the yoga represented by Knowledge, of all the Vedas, and of the (various) observances and vows? How also may the creature-soul be known? Tell us, this, O grandsire!'

"Bhishma said, 'In this connection is cited the old narrative of the discourse between that lord of creatures, viz., Manu, and the great Rishi, Vrihaspati. In days of old, the foremost of celestial Rishis, viz., Vrihaspati, who was a disciple of Manu, bowed to his preceptor and addressing that lord and first of all creatures, said, 'What is the cause (of the universe)? Whence have the ordinances (about sacrifices and other pious observances) flowed? What are those fruits which the learned say are attached to Knowledge? Tell me also truly, O illustrious one, what is that which the very, Vedas have not been able to reveal? What are those fruits which are adored by eminent personages conversant with the science of Artha, with the Vedas, and with the Mantras, through sacrifices and plentiful gifts of kine? Whence do those fruits arise? Where are they to be found? Tell me also this old history, viz., whence have the earth, all earthly objects, wind, sky, aquatic creatures, water, heaven, and the denizens of heaven, all sprung? Man's inclinations tend towards that object about which he seeks knowledge. I have no knowledge of that Ancient and Supreme one. How shall I rescue myself from a false display of inclinations towards Him? 1 The Riks, all the Samanas, all the Yajuses, the Chhandas, Astronomy, Nirukta, Grammar, Sankalpa, and Siksha, I have studied. But I pave no knowledge of the nature of the great creatures (the five primal elements) that enter into the composition of everything. 2 Tell me all I have asked thee, by using only simple assertions and distinguishing

adjectives or attributes. Tell me what the fruits are of Knowledge and what those fruits that are attached to sacrifices and other religious rites. Explain to me how also an embodied being departs from his body and how he attains to another body.'

"Manu said, 'That which is agreeable to one is said to constitute one's happiness. Similarly, that which is disagreeable to one is said to constitute one's misery.--By this I shall obtain happiness and keep off misery--from a sentiment like this flow all religious acts. The efforts for the acquisition of Knowledge, however, arise from a sentiment for avoiding both happiness and misery. 1 The ordinances about sacrifices and other observances, that occur in the Vedas, are all connected with desire. He, however, who liberates himself from desire, succeeds in attaining to Brahma. That man who, from desire of winning happiness, walks in the path of acts which are of diverse kinds, has to go to hell.' 2

"Vrihaspati said, 'Men's aspirations are concerned with the acquisition of the agreeable which ends in happiness, and the avoidance of the disagreeable which brings misery. Such acquisition and such avoidance again are accomplished by acts.' 3

"Manu said, 'It is by liberating oneself from acts that one succeeds in entering into Brahma. The ordinances about acts have flowed for that very end. 4 The ordinances about acts tempts only those whose hearts are not free from desire. By liberating oneself from acts (as already said) one acquires the highest state. One desirous of felicity (Emancipation), betaking oneself to religious rites, becomes purified (from attachments) by acts having for their object the purification of the soul, and at last wins great splendour. By liberating oneself from acts, one acquires the highest end, viz., Brahma, which is very much above the reward that acts give. Creatures have all been created by Mind and Act. These again are the two best paths adored by all. Outward acts produce fruits that are transitory as also eternal. For acquiring the latter there is no other means than abandonment of fruits by the mind. 5 As the eye, when night passes away and the veil of darkness is removed from it, leads its possessor by its own power, so the Understanding, when it

becomes endued with Knowledge, succeeds in beholding all evils that are worthy of avoidance. 1 Snakes, sharp-pointed kusa blades, and pits, men avoid when they perceive them lie on their way. If some tread upon or fall into them, they do so through ignorance. Behold the superiority of the fruits of knowledge (over those of ignorance). Mantras applied duly, sacrifices, the presents called Dakshina, gift of food, and concentration of the mind (for divine contemplation),--these are the five acts that are said to be productive of fruits, there being none else. Acts have (the three) attributes (of Sattwa, Rajas, and Tamas) for their soul. The Vedas say this. (The Vedas consist of Mantras). The Mantras, therefore, have the same three attributes, since it is with Mantras that acts are to be accomplished. The ritual also must be liable to the same three attributes. The fruits of action depend upon the mind. It is the embodied creature that enjoys those fruits. 2 All excellent kinds of sound, form, taste, touch, and scent, are the fruits of acts, being attainable in the region of acts (i.e., heaven). As regards, however, the fruits of knowledge, man acquires them even here before death. 3 Whatever acts are accomplished by means of the body, one enjoys the fruits thereof in a state of physical existence. The body is, indeed, the framework to which happiness inheres, as also the framework to which misery inheres. 4 Whatever acts are accomplished by means of words, their fruits are to be enjoyed in a state in which words can be spoken. Similarly, whatever acts are accomplished by the mind, their fruits are enjoyed in a state in which one is not freed from the mind. 5 Devoted to the fruits of acts, whatever kind of acts (Sattwika or

[paragraph continues] Rajasika or Tamasika) a person covetous of fruits accomplishes, the fruits, good or bad, that he actually enjoys partake of their character. Like fishes going against a current of water, the acts of a past life come to the actor. The embodied creature experiences happiness for his good acts, and misery for his evil ones. Him from whom this universe hath sprung. Him by knowing whom persons of cleansed souls transgress this world, Him who has not been expressed by Vedic mantras and words. I will now indicate. Listen to me as I speak of that highest of the high. Himself liberated from the several kinds of taste and scent, and sound and touch and form. He is incapable of being grasped by the senses, unmanifest, without colour, the One, and He has created the five kinds of objects 1 for His creatures. He is neither female, nor male, nor of the neuter sex. He is neither existent, nor non-existent, nor existent-nonexistent. 2 Only those that are acquainted with Brahma behold Him. He knoweth no direction."'

66:1 The fact is, I do not know anything of Him, but still I profess to worship him. This is false behaviour. How shall I be rescued from such falsehood? This is what Vrihaspati says.

66:2 The Chhandas are the rules of Prosody as applicable to the Vedic hymns. Jyotish is astronomy. It forms an Anga of the Vedas. Nirukta furnishes rules for interpreting obscure passages of the Vedas, and also gives the meanings of technical or obscure words used therein. Kalpa is the description of religious rites. Siksha is the science of Pronunciation as applied to Vedic hymns and mantras.

67:1 They who believe that happiness is not eternal and that, therefore, they should not Pursue it, withdraw themselves from pious acts which lead to that happiness. They seek Knowledge as the best means for avoiding all that is transitory and changeful. They seek moksha or complete Emancipation which has been described in the previous sections.

67:2 The meaning of 'hell' as applied in such passages has been explained before.

67:3 This is a highly aphoristic line. I give the sense by expanding the words. By 'acts' here is meant 'sacrifices and other religious observances.' The intention of Vrihaspati is to enforce the Propriety of acts, for without acts, the ends of life cannot, he maintains, be secured.

67:4 The sense is that one should devote oneself to acts as a sort of preparation. Afterwards one should abandon them for obtaining the higher end. Acts, therefore, have their use, and help one, though mediately, in the acquisition of Brahma.

67:5 The mind and acts have created all things. This has been explained in the last verse of section 190 ante. Both are good paths, for by both, good end maybe attained, viz., the highest, by drilling the mind, as also (mediately) by acts (as explained in verse 14 above). The fruits of actions must be mentally abandoned if the highest end is to be attained; i.e., acts may be gone through, but their fruits should never be coveted.

68:1 Nilakantha explains the grammar of the first line differently. His view is yatha chakshurupah praneta nayako, etc. A better construction would be yatha chaksha pranetah (bhavati) etc.

68:2 This verse may be said to furnish the key of the doctrine of karma or acts and why acts are to be avoided by persons desirous of Moksha or Emancipation. Acts have three attributes: for some are Sattwika (good), as sacrifices undertaken for heaven, etc., some are Rajasika (of the quality of Passion), as penances and rites accomplished from desire of superiority and victory; and some are Tamasika (of the quality of Darkness), as those undertaken for injuring others, notably the Atharvan rites of Marana, Uchatana, etc.: this being the case, the Mantras, without acts, cannot be accomplished, are necessarily subject to the same three attributes. The same is the case with rituals prescribed. It follows, therefore, that the mind is the chief cause of the kind of fruits won, i.e., it is the motive that determines the fruits, viz., of what kind it is to be. The enjoyer of the fruit, of course, is the embodied creature.

68:3 There can be no doubt that Nilakantha explains this verse correctly. It is really a cruce. The words Naro na samsthanagatah prabhuh syat must be taken as unconnected and independent. Na samsthana gatah is before death. Prabhuh is adhikari (jnanphale being understood). K.P. Singha gives the sense correctly, but the Burdwan translator makes nonsense of the words.

68:4 The subject of this verse as explained by the commentator, is to inculcate the truth that the result of all acts accomplished by the body is heaven where one in a physical state (however subtile) enjoys those fruits. If Emancipation is to be sought, it must be attained through the mind.

68:5 The sense depends upon the word acts. If acts are accomplished by the mind, their fruits must be enjoyed by the person in a state in which he will have a mind. Emancipation cannot be achieved by either recitation (japa) or Dhyana (meditation), for both these are acts. Perfect liberation from acts is necessary for that great end.

69:1 viz., Taste. etc.

69:2 Existent, line atom; non-existent, line space; existent-nonexistent, line Maya or illusion.

12.195.1

मनुरुवाच
अक्षरात्खं ततो वायुर्वायोर्ज्योतिस्ततो जलम्
जलात्प्रसूता जगती जगत्यां जायते जगत्

12.195.2

इमे शरीरैर्जलमेव गत्वा; जलाच्च तेजः पवनोऽन्तरिक्षम्
खाद्वै निवर्तन्ति नभाविनस्ते; ये भाविनस्ते परमाप्नुवन्ति

12.195.3

नोष्णं न शीतं मृदु नापि तीक्ष्णं; नाम्लं कषायं मधुरं न तिक्तम्
न शब्दवन्नापि च गन्धवत्त;न्न रूपवत्तत्परमस्वभावम्

12.195.4

स्पर्शं तनुर्वेद रसं तु जिह्वा; घ्राणं च गन्धाञ्श्रवणे च शब्दान्
रूपाणि चक्षुर्न च तत्परं य;द्गृह्णन्त्यनध्यात्मविदो मनुष्याः

12.195.5

निवर्तयित्वा रसनं रसेभ्यो; घ्राणं च गन्धाच्छ्रवणे च शब्दात्
स्पर्शात्तनुं रूपगुणात्तु चक्षु;स्ततः परं पश्यति स्वं स्वभावम्

12.195.6

यतो गृहीत्वा हि करोति यच्च; यस्मिंश्च तामारभते प्रवृत्तिम्
यस्मिंश्च यद्येन च यश्च कर्ता; तत्कारणं तं समुपायमाहुः

12.195.7

यच्चाभिभूः साधकं व्यापकं च; यन्मन्त्रवच्छंस्यते चैव लोके
यः सर्वहेतुः परमार्थकारी; तत्कारणं कार्यमतो यदन्यत्

12.195.8

यथा च कश्चित्सुकृतैर्मनुष्यः; शुभाशुभं प्राप्नुतेऽथाविरोधात्
एवं शरीरेषु शुभाशुभेषु; स्वकर्मजैर्ज्ञानमिदं निबद्धम्

12.195.9

यथा प्रदीपः पुरतः प्रदीप्तः; प्रकाशमन्यस्य करोति दीप्यन्
तथेह पञ्चेन्द्रियदीपवृक्षा; ज्ञानप्रदीप्ताः परवन्त एव

12.195.10

यथा हि राज्ञो बहवो ह्यमात्याः; पृथक्प्रमानं प्रवदन्ति युक्ताः
तद्वच्छरीरेषु भवन्ति पञ्च; ज्ञानैकदेशः परमः स तेभ्यः

12.195.11

यथार्चिषोऽग्नेः पवनस्य वेगा; मरीचयोऽर्कस्य नदीषु चापः
गच्छन्ति चायान्ति च तन्यमाना;स्तद्वच्छरीराणि शरीरिणां तु

12.195.12

यथा च कश्चित्परशुं गृहीत्वा; धूमं न पश्येज्ज्वलनं च काष्ठे
तद्वच्छरीरोदरपाणिपादं; छित्त्वा न पश्यन्ति ततो यदन्यत्

12.195.13

तान्येव काष्ठानि यथा विमथ्य; धूमं च पश्येज्ज्वलनं च योगात्
तद्वत्सुबुद्धिः सममिन्द्रियत्वा;द्बुधः परं पश्यति स्वं स्वभावम्

12.195.14

यथात्मनोऽङ्गं पतितं पृथिव्यां; स्वप्नान्तरे पश्यति चात्मनोऽन्यत्
श्रोत्रादियुक्तः सुमनाः सुबुद्धि;र्लिङ्गात्तथा गच्छति लिङ्गमन्यत्

12.195.15

उत्पत्तिवृद्धिक्षयसंनिपातै;र्न युज्यतेऽसौ परमः शरीरी
अनेन लिङ्गेन तु लिङ्गमन्य;द्गच्छत्यदृष्टः प्रतिसंधियोगात्

12.195.16

न चक्षुषा पश्यति रूपमात्मनो; न चापि संस्पर्शमुपैति किंचित्
न चापि तैः साधयतेऽथ कार्यं; ते तं न पश्यन्ति स पश्यते तान्

12.195.17

यथा प्रदीपे ज्वलतोऽनलस्य; संतापजं रूपमुपैति किंचित्
न चान्तरं रूपगुणं बिभर्ति; तथैव तद्दृश्यते रूपमस्य

12.195.18

यथा मनुष्यः परिमुच्य काय;मदृश्यमन्यद्विशते शरीरम्
विसृज्य भूतेषु महत्सु देहं; तदाश्रयं चैव बिभर्ति रूपम्

12.195.19

खं वायुमग्निं सलिलं तथोर्वीं; समन्ततोऽभ्याविशते शरीरी
नानाश्रयाः कर्मसु वर्तमानाः; श्रोत्रादयः पञ्च गुणाञ्श्रयन्ते

12.195.20

श्रोत्रं खतो घ्राणमथो पृथिव्या;स्तेजोमयं रूपमथो विपाकः
जलाश्रयः स्वेद उक्तो रसश्च; वाय्वात्मकः स्पर्शकृतो गुणश्च

12.195.21

महत्सु भूतेषु वसन्ति पञ्च; पञ्चेन्द्रियार्थाश्च तथेन्द्रियेषु
सर्वाणि चैतानि मनोनुगानि; बुद्धिं मनोऽन्वेति मनः स्वभावम्

12.195.22

शुभाशुभं कर्म कृतं यदस्य; तदेव प्रत्याददते स्वदेहे
मनोऽनुवर्तन्ति परावराणि; जलौकसः स्रोत इवानुकूलम्

12.195.23

चलं यथा दृष्टिपथं परैति; सूक्ष्मं महद्रूपमिवाभिपाति
स्वरूपमालोचयते च रूपं; परं तथा बुद्धिपथं परैति

Translation — Kisari Mohan Ganguli

"Manu said, 'From that eternal and undeteriorating One first sprang Space; from space came Wind; from wind came Light; from light came Water; from water sprang the Universe; and from the universe, all things that occur in it. The bodies of all (earthly) things, (after dissolution), first enter into water, thence to light or heat, thence to the wind, and thence to space. They that seek Emancipation have not to return from space. On the other hand, they attain to Brahma. The refuge of Emancipation, viz., Brahma, is neither hot, nor cold, neither mild nor fierce, neither sour nor astringent, neither sweet nor bitter. He is not endued with sound, or scent, or form. He transcends all these and everything, and is without dimensions. 3 The skin perceives touch; the tongue, taste; the nose, scent; the ears, sounds; and the eyes, forms. Men not conversant with Adhyatma succeed not in beholding what is above these. Having withdrawn the tongue from tastes, the nose from scents, the ears from touch, and the eyes from forms, one succeeds in beholding one's own self (as independent of the senses and the mind and, therefore, of attributes). 4 It hath been said that that which is the Cause of the actor, the act, the material with which the act is done, the place and the time of the act, and the inclinations and propensities in respect of happiness and misery, is called the Self (or Soul). That which pervades everything, which does everything (assuming the forms of living creatures), that which exists in

the universe even as the mantras declare, 1 that which is the cause of all, that which is the highest of the high, and that which is One without a second and does all things, is the Cause. Everything else is effect. It is seen that a person, in consequence of the acts performed by him, obtains results both good and evil, which (though apparently incompatible with each other, still) dwell together in harmony. Indeed, as the good and evil fruits born of their own acts dwell together in the bodies of creatures which are their refuge, even so Knowledge dwells in the body. 2 As a lighted lamp, while burning, discovers other objects before it, even so the five senses which are like lamps set on high trees, find out their respective objects when lighted by Knowledge. 3 As the various ministers of a king, uniting together, give him counsel, even so the five senses that are in the body are all subservient to Knowledge. The latter is superior to all of them. As the flames of fire, the current of the wind, the rays of the sun, and the waters of rivers, go and come repeatedly, even so the bodies of embodied creatures are going and coming repeatedly. 4 As a person by taking up an axe cannot, by cutting open a piece of wood, find either smoke or fire in it, even so one cannot, by cutting open the arms and feet and stomach of a person, see the principle of knowledge, which, of course, has nothing in common with the stomach, the arms and the feet. As again, one beholds both smoke and fire in wood by rubbing it against another piece, so a person of well-directed intelligence and wisdom, by uniting (by means of yoga) the senses and the soul, may view the Supreme Soul which, of course, exists in its own nature. 5 As in the midst of a dream one beholds one's own body lying on the ground as something distinct from one's own self, even so a person, endued with the five senses, the mind, and the understanding, beholds (after death) his own body and then goes from one into another form 6. The Soul is not subject to birth, growth, decay, and destruction. In consequence of the acts of life being endued with effects, the Soul, clothed in body, passes

from this body (when deprived of animation) into another, unseen by others. 1 No one can behold with the eye the form of the Soul. The Soul cannot, again, form the subject of any one's touch. With those (i.e., the senses), the Soul accomplishes no act. The senses do not approach the Soul. The Soul, however, apprehends them all. As anything, placed in a blazing fire before a spectator, assumes a certain colour in consequence of the light and heat that operates upon it, without taking any other hue or attribute, even so the Soul's form is seen to take its colour from the body. After the same manner, man, casting off one body, enters another, unseen by all. Indeed, casting off his body to the (five) great primal elements, he assumes a form that is similarly made of the same (five) elements. The embodied creature (upon the destruction of his body) enters space, wind, fire, water, and earth in such a way that each particular element in his body mingles with the particular element (out of his body) with whose nature it is consonant. The senses also, which are engaged in diverse occupations and dependent on the five elements (for the exercise of their functions), enter these five elements that call forth their functions. The ear derives its capacity from space; and the sense of scent from the earth. Form, which is the property of the eye, is the consequence of light or fire. Fire or heat has been said to be the dependent cause of water. The tongue which has for its property taste becomes merged into water. The skin which has touch for its property becomes lost in the wind whose nature it partakes. The fivefold attributes, (viz., sound, etc.) dwell in the (five) great creatures (viz., the five primal elements). Those fivefold objects of the senses (viz., space, etc.) dwell in the (five) senses. All these again (viz., the fivefold attributes, the fivefold elements, and the five senses) follow the lead of the mind. The mind follows the lead of the Understanding, and the Understanding follows the lead of That which exists in its true and undefiled nature (viz., the Supreme Soul). 2 The doer in his new body receives all the good and bad acts done by him as also all acts done by him in his past existence. All these acts done in this life and the next ones to come follow the mind even as aquatic animals pass along a genial current. As a quickly-moving and restless thing becomes an object of sight, as a minute object appears to be possessed of large dimensions (when seen through spectacles), as a mirror shows a person his own face (which cannot otherwise be seen), even so the Soul (though subtile and invisible) become an object of the Understanding's apprehension.'" 3

69:3 Aswabhavam is explained by the commentator as Pramatri-twadi vihinam.

69:4 i.e., one sees one's own soul.

70:1 i.e., which, though one, divides itself into a thousand form like the image of the moon in a quantity of agitated water.

70:2 The analogy consists in this: good and evil fruits, though incompatible, dwell together; similarly, knowledge, though not material, resides in the material body. Of course, knowledge is used here in the sense of the mind or the understanding.

70:3 It is difficult to understand why the idea of lamps set on trees is introduced here.

70:4 The analogy is thus explained. Fire, when fed, bursts into flames. When not fed, it dies out, but is not destroyed, for with new fuel the flames may be brought back. The current of the wind ceases, but does not suffer extinction; for if it did, there would be no current again. The same is the case with the rays of the Sun. They die in the night, to reappear in the morning. The rivers are dried up in summer and refilled during the rains. The body, once dissolved, appears in another form. It will be seen that the weakness of the reasoning is due only to incorrect notions about the objects referred to.

70:5 Exists in its own nature, i.e., unaffected by attributes and qualities and accidents.

70:6 Some of the Bengal texts read sumahan and subuddhih in the second line. Of course, this is incorrect. The true reading is samanah and sabuddhih, meaning 'with mind and with understanding.' In the Bombay edition occurs a misprint, viz., sumanah for samanah. Nilakantha cites the correct readings.

71:1 The Burdwan translator misunderstands the word Linga as used in both 14 and 15. K.P. Singha also wrongly renders that word as it occurs in 15. The commentator rightly explains that Linga has no reference to Linga-sarira or the invisible body composed of the tanmatra of the primal elements, but simply means the gross body. In 14, he says, Lingat sthuladehat, Lingam tadeva dehantaram. In 15, anena Lingena Savibhutena. Adristhah means alakshitah. A little care would have removed such blunders.

71:2 The commentator cites the Gita which furnishes a parallel passage, viz., Indriyani paranyahurindriyebhyah param manah, etc.

71:3 This verse seems to show that the Rishis had knowledge of spectacles, and probably also, of microscopes. The instrument that shewed minute objects must have been well known, otherwise some mention would have been made of it by name. The commentator calls it upanetra.